Sustainable Cities Quotes

We don't read and write poetry because it's cute. We read and write poetry because we are members of the human race. And the human race is filled with passion. And medicine, law, business, engineering, these are noble pursuits and necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for. To quote from Whitman, "O me! O life!... of the questions of these recurring; of the endless trains of the faithless... of cities filled with the foolish; what good amid these, O me, O life?" Answer. That you are here - that life exists, and identity; that the powerful play goes on and you may contribute a verse. That the powerful play *goes on* and you may contribute a verse. What will your verse be?

We don't read and write poetry because it's cute. We read and write poetry because we are members of the human race. And the human race is filled with passion. And medicine, law, business, engineering, these are noble pursuits and necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for. To quote from Whitman, "O me! O life!... of the questions of these recurring; of the endless trains of the faithless... of cities filled with the foolish; what good amid these, O me, O life?" Answer. That you are here - that life exists, and identity; that the powerful play goes on and you may contribute a verse. That the powerful play *goes on* and you may contribute a verse. What will your verse be?

Not until the beginning of the 20th century did Europe's urban populations finally become self-sustaining: before then, constant immigration of healthy peasants from the countryside was necessary to make up for the constant deaths of city dwellers from crowd diseases.

We urgently need to bring to our communities the limitless capacity to love, serve, and create for and with each other. We urgently need to bring the neighbor back into our hoods, not only in our inner cities but also in our suburbs, our gated communities, on Main Street and Wall Street, and on Ivy League campuses.

We need a new ethic of place, one that has room for salmon and skyscrapers, suburbs and wilderness, Mount Rainier and the Space Needle, one grounded in history.

We don't read and write poetry because it is cute. We read and write poetry because we are members of the human race. And the human race is filled with passion. And medicine, law, business, engineering, these are noble pursuits and necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for. To quote Whitman, 'O me! O life!... of the questions of these recurring; of the endless trains of the faithless... of cities filled with the foolish; what good amid these, O me, O life?' Answer: That you are here - that life exists, and identity; that the powerful play goes on and you may contribute a verse. What will your verse be?

City Planning and zoning have huge impacts on a city’s ability to steward various kinds of capital wisely.

A major intent is to show that underlying the extraordinary complexity, diversity, and apparent messiness of the world we live in lies a surprising unity and simplicity when viewed through the lens of scale.

While exponential growth is a remarkable manifestation of our extraordinary accomplishments as a species, built into it are the potential seeds of our demise and the portent of big troubles just around the next corner.

When cities prioritize sustainability, the residents in that city are more inclined to embrace sustainability as well.

The two dominant components that constitute a city, its physical infrastructure and its socioeconomic activity, can both be conceptualized as approximately self-similar fractal-like network structures.

We don’t read and write poetry because it’s cute. We read and write poetry because we are members of the human race. And the human race is filled with passion. Medicine, law, business, engineering, these are noble pursuits and necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for. To quote from Whitman, ‘O me! O life!… of the questions of these recurring; of the endless trains of the faithless… of cities filled with the foolish; what good amid these, O me, O life?’ Answer. That you are here - that life exists, and identity; that the powerful play goes on and you may contribute a verse. That the powerful play goes on and you may contribute a verse. What will your verse be?

Since they did not understand one another, each was able to sustain an illusion about the other, which was the usual beginning of love, if not truth.

Even the sober desire for progress is sustained by faith—faith in the intrinsic goodness of human nature and in the omnipotence of science. It is a defiant and blasphemous faith, not unlike that held by the men who set out to build a "city and a tower, whose top may reach unto heaven" and who believed that "nothing will be restrained from them, which they have imagined to do.

And this is what mere humanity always does. It's made up of these inventors or artists, millions and millions of them, each in his own way trying to recruit other people to play a supporting role and sustain him in his make-believe. The great chiefs and leaders recruit the greatest number, and that's what their power is. There's one image that gets out in front to lead the rest and can impose its claim to being genuine with more force than others, or one voice enlarged to thunder is heard above the others. Then a huge invention, which is the invention maybe of the world itself, and of nature, becomes the actual world - with cities, factories, public buildings, railroads, armies, dams, prisons, and movies - becomes the actuality. That’s the struggle of humanity, to recruit others to your version of what’s real. Then even the flowers and the moss on the stones become the moss and the flowers of a version.

Cities must urge urban planners and architects to reinforce pedestrianism as an integrated city policy to develop lively, safe, sustainable and healthy cities. It is equally urgent to strengthen the social function of city space as a meeting place that contributes toward the aims of social sustainability and an open and democratic society.

Walking is mapping with your feet. It helps you piece a city together, connecting up neighborhoods that might otherwise have remained discrete entities, different planets bound to each other, sustained yet remote. I like seeing how in fact they blend into one another, I like noticing the boundaries between them. Walking helps me feel at home.

For us hunting wasn’t a sport. It was a way to be intimate with nature, that intimacy providing us with wild unprocessed food free from pesticides and hormones and with the bonus of having been produced without the addition of great quantities of fossil fuel. In addition, hunting provided us with an ever scarcer relationship in a world of cities, factory farms, and agribusiness, direct responsibility for taking the lives that sustained us. Lives that even vegans indirectly take as the growing and harvesting of organic produce kills deer, birds, snakes, rodents, and insects. We lived close to the animals we ate. We knew their habits and that knowledge deepened our thanks to them and the land that made them.

The researchers found that joyful and fulfilled people seem to intuitively know “that sustained happiness is not just about doing things that you like. It also requires growth and adventuring beyond the boundaries of your comfort zone.

...there was still the thrill of those opening credits that carried us through the harder times, that sustained our faith in a city that often didn't show much faith in us.

I was born in a slum, but the slum wasn't born in me.

If hot food is they key to maintaining an expedition's stamina, then low grade gut-rot alcohol is the key to sustaining its sense of pleasure.

Data for data’s sake, or the mindless gathering of big data, without any conceptual framework for organizing and understanding it, may actually be bad or even dangerous.

From a scientific perspective the truly revolutionary character of the Industrial Revolution was the dramatic change from an open system where energy is supplied externally by the sun to a closed system where energy is supplied internally by fossil fuel.

Knowing and being cognizant of the underlying principles and dynamics, seeing the problem in a broad systemic context, thinking quantitatively and analytically, all need to be integrated with the necessarily dominant focus on detail relevant to the specific problem in order to optimize design and minimize unintended consequences.

All questions of right to one side, I have never been able to banish the queasy inner suspicion that Israel just did not look, or feel, either permanent or sustainable. I felt this when sitting in the old Ottoman courtyards of Jerusalem, and I felt it even more when I saw the hideous 'Fort Condo' settlements that had been thrown up around the city in order to give the opposite impression. If the statelet was only based on a narrow strip of the Mediterranean littoral (god having apparently ordered Moses to lead the Jews to one of the very few parts of the region with absolutely no oil at all), that would be bad enough. But in addition, it involved roosting on top of an ever-growing population that did not welcome the newcomers.

It is all too often forgotten that the whole point of a city is to bring people together, to facilitate interaction, and thereby to create ideas and wealth, to enhance innovative thinking and encourage entrepreneurship and cultural activity by taking advantage of the extraordinary opportunities that the diversity of a great city offers.

City Planners, collectively, play a huge role in societies’ ability to steward capital wisely. With most of humanity living in cities, their efficiency or lack there of has huge implications for how people interact with resources. And from an ESG perspective, the condition of civilization can be largely measured by the interactions between people and resources

The chances of satisfying my renewed appetite for literary exchanges increased once I began to visit the library more frequently and make my way from the hotel to City Lights Bookstore at 261 Columbus Avenue. For all I was learning about the role its founder, Lawrence Ferlinghetti, had played in helping to nurture, promote, and sustain the talented souls who made the Beat Movement possible, City Lights became a kind of sacred space for me.

…Magic is often a tricky thing. Often it is explainable. People fly through the air in planes and live underwater in submarines. Plants grow within weeks and cities operate and sustain millions of people. A person can talk to practically anyone almost anywhere around the world instantly. People’s images are transported by photo in the time it takes to press a button. Dinosaurs seem real, huge apes exist, and other worlds are a movie ticket away.

We need – more urgently than architectural utopias, ingenious traffic disposal systems, or ecological programmes – to comprehend the nature of citizenship, to make serious imaginative assessment of that special relationship between the self and the city; its unique plasticity, its privacy and freedom.

The late maverick economist Kenneth Boulding perhaps best summed it up when testifying before the U.S. Congress, declaring that “anyone who believes exponential growth can go on forever in a finite world is either a madman or an economist.

Businesses are better positioned in cities that prioritize sustainability. For example, business leaders look at the architectural environment - whether or not the buildings in the city designed for efficiency and resiliency. Business leaders look at energy - whether or not solar and other renewable energy sources are designed into the city's systems. And business leaders look at a variety of other factors regarding sustainability when they're deciding where to establish or relocate a business. So cities that prioritize sustainable development are positioning themselves to be hubs of business success.

We all tend to think of ourselves as the last unsinning inhabitants of whatever place we live in. We don't usually recognize ourselves as participants in its destruction.

Transportation systems are a major area of opportunity for cities seeking to issue sustainability bonds.

If modern environmentalism continue on the current path of wilding the city, future urban dwellers might as well live in tree houses, for all the difference it will make.

So why do almost all cities remain viable, whereas the vast majority of companies and organisms die?

You cannot train yourself to successfully and sustainedly unsee and unhear — you do them all the time, but they also fail, repeatedly, and you cheat, repeatedly, in all sorts of small ways. The book mentions that several times. It is absolutely about absolute fidelity to those particular urban protocols, exaggerations or extrapolations of the ones that I think are all around us all the time in the real world; but it's also about cheating them, and failing them, and playing a little fast and loose, which I think is an inextricable part of such norms.

Yes! But it is your weakness that you sometimes need to see your victim and your opportunity, to sustain you. Sustain yourself without that. When the time comes, let loose a tiger and a devil; but wait for the time with the tiger and the devil chained -not shown- yet always ready.

[The wives of powerful noblemen] must be highly knowledgeable about government, and wise – in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

We don't read and write poetry because it's cute. We read and write poetry because we are members of the human race. And the human race is filled with passion. And medicine, law, business, engineering, these are noble pursuits and necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for. To quote from Whitman, 'O me! O life!... of the questions of these recurring; of the endless trains of the faithless... of cities filled with the foolish; what good amid these, O me, O life?' Answer. That you are here - that life exists, and identity; that the powerful play goes on and you may contribute a verse. That the powerful play *goes on* and you may contribute a verse. What will your verse be?

Cities are sustained by similar network systems such as roads, railways, and electrical lines that transport people, energy, and resources and whose flow is therefore a manifestation of the metabolism of the city.

So in marked contrast to infrastructure, which scales sublinearly with population size, socioeconomic quantities—the very essence of a city—scale superlinearly, thereby manifesting systematic increasing returns to scale.

Walking it mapping with your feet. It helps you piece a city together, connecting up neighborhoods that might otherwise have remained discrete entities, different planets bound to each other, sustained yet remote. I like seeing how in fact they blend into one another, I like noticing the boundaries between them. Walking helps me feel at home.

We need to figure out how to launch multiple times a day,” Musk said. “The thing that’s important in the long run is establishing a self-sustaining base on Mars. In order for that to work—in order to have a self-sustaining city on Mars—there would need to be millions of tons of equipment and probably millions of people. So how many launches is that? Well, if you send up 100 people at a time, which is a lot to go on such a long journey, you’d need to do 10,000 flights to get to a million people. So 10,000 flights over what period of time? Given that you can only really depart for Mars once every two years, that means you would need like forty or fifty years.

We are the last generation that can experience true wilderness. Already the world has shrunk dramatically. To a Frenchman, the Pyrenees are “wild.” To a kid living in a New York City ghetto, Central Park is “wilderness,” the way Griffith Park in Burbank was to me when I was a kid. Even travelers in Patagonia forget that its giant, wild-looking estancias are really just overgrazed sheep farms. New Zealand and Scotland were once forested and populated with long-forgotten animals. The place in the lower forty-eight states that is farthest away from a road or habitation is at the headwaters of the Snake River in Wyoming, and it’s still only twenty-five miles. So if you define wilderness as a place that is more than a day’s walk from civilization, there is no true wilderness left in North America, except in parts of Alaska and Canada. In a true Earth-radical group, concern for wilderness preservation must be the keystone. The idea of wilderness, after all, is the most radical in human thought—more radical than Paine, than Marx, than Mao. Wilderness says: Human beings are not paramount, Earth is not for Homo sapiens alone, human life is but one life form on the planet and has no right to take exclusive possession. Yes, wilderness for its own sake, without any need to justify it for human benefit. Wilderness for wilderness. For bears and whales and titmice and rattlesnakes and stink bugs. And…wilderness for human beings…. Because it is home. —Dave Foreman, Confessions of an Eco-Warrior We need to protect these areas of unaltered wildness and diversity to have a baseline, so we never forget what the real world is like—in perfect balance, the way nature intended the earth to be. This is the model we need to keep in mind on our way toward sustainability.

Cities balanced on the edge of sustainability, always one step from starvation. When you pressed so many people together, their cultures, ideas, and stenches rubbed off on one another. The result wasn’t civilization. It was contained chaos, pressurized, bottled up so it couldn’t escape.

There is an inability to sustain the tragic mood, a phoenix quality of the mind. It may be helpful or harmful, it is just a part of the will to survive—yet, also, it has made it possible for us to engage in one weakening war after another. But it is a necessary part of our mechanism that we should be able to cry only for a time over even an ocean of spilt milk—the spectacular must soon become the commonplace if life is to be supportable. Under a wide blue sky where a few clouds sailed like celestial icebergs the cities became a less oppressive memory, and the sense of living freshened us again like a clean wind. It does not, perhaps, excuse, but it does at least explain why from time to time I was surprised to find myself singing as I drove.

Many of the most interesting phenomena that we have touched upon fall into this category, including the occurrence of disasters such as earthquakes, financial market crashes, and forest fires. All of these have fat-tail distributions with many more rare events, such as enormous earthquakes, large market crashes, and raging forest fires, than would have been predicted by assuming that they were random events following a classic Gaussian distribution.

Culture is like a forest. The seeds are your core values. Once they take root as behaviours, they can grow into trees, populating your cultural forest. Bad seeds produce unhealthy forests, infertile, and plagued by infestations. Good seeds produce a healthy forest and ecosystems that support life. One is sustainable, the other is simply not.

Whether we are in the city, the countryside, or the wilderness, we need to sustain ourselves by choosing our surroundings carefully and nourishing our awareness in each moment.

But like all excellent, fulfilling and meaningful relationships, it has also occasionally been frustrating and challenging.

Peace and Tranquility are the staple and cardinal sine qua nons for Sustainable Development.

Thus, to avoid collapse a new innovation must be initiated that resets the clock, allowing growth to continue and the impending singularity to be avoided.

The environmental movement of the 21st century created a new path to sustainability for cities, the path of wilderness.

There is always a price to pay when energy is processed; there is no free lunch. Because energy underlies the transformation and operation of literally everything, no system operates without consequences. Indeed, there is a fundamental law of nature that cannot be transgressed, called the Second Law of Thermodynamics, which says that whenever energy is transformed into a useful form, it also produces “useless” energy as a degraded by-product: “unintended consequences” in the form of inaccessible disorganized heat or unusable products are inevitable. There

The quavering, sensual voice of Elvis Presley is coming from the juke-box in lonesome, sad, sustained, orgasmic moans: The bell-hop’s tears keep flowing The desk clerk’s dressed in black. …

The mechanisms that have traditionally been suggested for understanding companies can be divided into three broad categories: transaction costs, organizational structure, and competition in the marketplace.

Horns and hounds awake the princely train; and issue early through the city gate, There more wakeful huntsmen ready wait, with nets and darts beside swift horse, and spartan dogs. Come the Tyrian peers and officers of state for the slow queen in antechambers waits; Her lofty courser in the court below who his majestic rider seems to know, proud of his purple trappings he paws the ground and champs the golden bit to spread the foam around. Queen Dido at length appears; flowered simar with golden fringe adorned, and at her back a golden quiver bore; her flowing hair a golden caul restrains, a golden clasp the Tyrian robe sustains.

It's Friday night the city is a heart that beats alone,despite the millions of blood cells that race through its dog-legged arteries, oblivious to each other yet performing a life sustaining dance. [...] You're tired of being part of this blood dance. The immune system has been trying to excise you as diseased for as long you can remember, but you've been tenacious,clinging to the walls and floors as the torrent pushes you around.

In 2006 the planet crossed a remarkable historical threshold, with more than half of the world’s population residing in urban centers, compared with just 15 percent a hundred years ago and still only 30 percent by 1950.

We need to understand how the dynamics of innovation, technological advances, urbanization, financial markets, social networks, and population dynamics are interconnected and how their evolving interrelationships fuel growth and societal change—and, as manifestations of human endeavors, how they are all integrated into a holistic interacting systemic framework . . . and whether such a dynamically evolving system is ultimately sustainable.

Consequently, there has been much less time for the market forces that act on companies to reach the kind of meta-stable configuration manifested in the systematic scaling laws obeyed by cities and organisms. As explained

There are, in places, fallen angels who in their iniquity and desolation linger like a stranger on a foggy night, sustained by the misdeeds of city-dwellers and spurred on by bitter hatred for their bright kin moving past them.

cities now became breeding grounds for crowd diseases, such that urban populations were unable to sustain themselves–they needed a constant influx of healthy peasants from the countryside to make up for the lives lost to infection.

I know this may be a disappointment for some of you, but I don’t believe there is only one right person for you. I think I fell in love with my wife, Harriet, from the first moment I saw her. Nevertheless, had she decided to marry someone else, I believe I would have met and fallen in love with someone else. I am eternally grateful that this didn’t happen, but I don’t believe she was my one chance at happiness in this life, nor was I hers. Another error you might easily make in dating is expecting to find perfection in the person you are with. The truth is, the only perfect people you might know are those you don’t know very well. Everyone has imperfections. Now, I’m not suggesting you lower your standards and marry someone with whom you can’t be happy. But one of the things I’ve realized as I’ve matured in life is that if someone is willing to accept me—imperfect as I am—then I should be willing to be patient with others’ imperfections as well. Since you won’t find perfection in your partner, and your partner won’t find it in you, your only chance at perfection is in creating perfection together. There are those who do not marry because they feel a lack of “magic” in the relationship. By “magic” I assume they mean sparks of attraction. Falling in love is a wonderful feeling, and I would never counsel you to marry someone you do not love. Nevertheless—and here is another thing that is sometimes hard to accept—that magic sparkle needs continuous polishing. When the magic endures in a relationship, it’s because the couple made it happen, not because it mystically appeared due to some cosmic force. Frankly, it takes work. For any relationship to survive, both parties bring their own magic with them and use that to sustain their love. Although I have said that I do not believe in a one-and-only soul mate for anyone, I do know this: once you commit to being married, your spouse becomes your soul mate, and it is your duty and responsibility to work every day to keep it that way. Once you have committed, the search for a soul mate is over. Our thoughts and actions turn from looking to creating. . . . Now, sisters, be gentle. It’s all right if you turn down requests for dates or proposals for marriage. But please do it gently. And brethren, please start asking! There are too many of our young women who never go on dates. Don’t suppose that certain girls would never go out with you. Sometimes they are wondering why no one asks them out. Just ask, and be prepared to move on if the answer is no. One of the trends we see in some parts of the world is our young people only “hanging out” in large groups rather than dating. While there is nothing wrong with getting together often with others your own age, I don’t know if you can really get to know individuals when you’re always in a group. One of the things you need to learn is how to have a conversation with a member of the opposite sex. A great way to learn this is by being alone with someone—talking without a net, so to speak. Dates don’t have to be—and in most cases shouldn’t be—expensive and over-planned affairs. When my wife and I moved from Germany to Salt Lake City, one of the things that most surprised us was the elaborate and sometimes stressful process young people had developed of asking for and accepting dates. Relax. Find simple ways to be together. One of my favorite things to do when I was young and looking for a date was to walk a young lady home after a Church meeting. Remember, your goal should not be to have a video of your date get a million views on YouTube. The goal is to get to know one individual person and learn how to develop a meaningful relationship with the opposite sex.

The most important lesson to take from all this is that there is no way to confront the climate crisis as a technocratic problem, in isolation. It must be seen in the context of austerity and privatization, of colonialism and militarism, and of the various systems of othering needed to sustain them all. The connections and intersections between them are glaring, and yet so often, resistance to them is highly compartmentalized. The anti-austerity people rarely talk about climate change; the climate change people rarely talk about war or occupation. Too many of us fail to make the connection between the guns that take black lives on the streets of US cities and in police custody and the much larger forces that annihilate so many black lives on arid land and in precarious boats around the world. Overcoming these disconnections, strengthening the threads tying together our various issues and movements, is, I would argue, the most pressing task of anyone concerned with social and economic justice. It is the only way to build a counterpower sufficiently robust to win against the forces protecting the highly profitable but increasingly untenable status quo.

Democracy is not something we have by divine right. It is a hard-won privilege granted to us by those who came before us and fought for it. These were people who knew the tyranny and injustice of oppressive masters who would deny ordinary people a voice and basic human rights, such as freedom of expression and association. But we forget that democracy requires an active, informed, and engaged citizenry that seeks the well-being of all, not just their gang, in order to thrive.

Those who want to blame crime on a lack of jobs cannot explain why crime rates fell in many cities during the Great Depression, when unemployment was high, and spiked during the 1960s, when economic growth was strong and jobs were plentiful. Indeed, the labor-force participation rate of young black men actually fell in the 1980s and 1990s, two of the longest periods of sustained economic growth in U.S. history. Shouldn’t ghetto attitudes toward work at least be part of this discussion?

There are certain places, girl, that are better suited to hold power than others. Places where the veil between worlds is thin, and magic naturally abounds. Our light thrives in such environments, sustained by the regenerative magic of the land.

Not until the beginning of the 20th century did Europe’s urban populations finally become self-sustaining: before then, constant immigration of healthy peasants from the countryside was necessary to make up for the constant deaths of city dwellers from crowd diseases.

They came from cities of the old world where the means to sustain life were hard to get or own. They were colonists and they were faced with a difficult choice: they had either to subdue this wild land or be subdued by it. We need but turn our eyes upon the imposing sweep of streets and factories and buildings to see how completely they have conquered. But in conquering they used others, used their lives. Like a miner using a pick or a carpenter using a saw, they bent the will of others to their own. Lives to them were tools and weapons to be wielded against a hostile land and climate.

Set fire to cities and nations, to hearts and minds, to the very core of every human spirit. Make sure your words seep into the skin of the reader, leaving trace minerals that sustain the ailing human shell. Make them pay attention. Set fire to the soul. Anything less is an abomination to creation.

Perhaps it was the anticipation, that moment sustained by the drive home, when one is in a taxi with a stranger who is about to be transfigured into a lover,and there is an interval, as in music, when the chord of desire has been struck, and the chord of the fulfillment of desire hasn’t; when everything remains suspended and anticipatory, and the snow falls through the air of a city whose ugliness is temporarily obscured, and the cab itself seems to exist inside a magical circle of quiet heat and togetherness and motion; and, I suppose, for that moment, it is beautiful: the snow, and everything.

he found himself losing his mind. His grip on reality, already tenuous from sustained isolation in a city of scholars, became even more fragmented. Hours of revision had interfered with his processing of signs and symbols, his belief in what was real and what was not. The abstract was factual and important; daily exigencies like porridge and eggs were suspect. Everyday dialogue became a chore; small talk was a horror, and he lost his grip on what basic salutations meant. When the porter asked him if he’d had a good one, he stood still and mute for a good thirty seconds, unable to process what was meant by ‘good’, or indeed, ‘one’.

The existence of these remarkable regularities strongly suggests that there is a common conceptual framework underlying all of these very different highly complex phenomena and that the dynamics, growth, and organization of animals, plants, human social behavior, cities, and companies are, in fact, subject to similar generic “laws.

The traditional neighborhood—represented by mixed-use, pedestrian-friendly communities of varied population, either standing free as villages or grouped into towns and cities—has proved to be a sustainable form of growth. It allowed us to settle the continent without bankrupting the country or destroying the countryside in the process.

To maintain order and structure in an evolving system requires the continual supply and use of energy whose by-product is disorder. That’s why to stay alive we need to continually eat so as to combat the inevitable, destructive forces of entropy production. Entropy kills. Ultimately, we are all subject to the forces of “wear and tear” in its multiple forms. The battle to combat entropy by continually having to supply more energy for growth, innovation, maintenance, and repair, which becomes increasingly more challenging as the system ages, underlies any serious discussion of aging, mortality, resilience, and sustainability, whether for organisms, companies, or societies.

Ecologically, bourgeois exploitation and manipulation are undermining the very capacity of the earth to sustain advanced forms of life. The crisis is being heightened by massive increases in air and water pollution; by a mounting accumulation of nondegradable wastes, lead residues, pesticide residues and toxic additives in food; by the expansion of cities into vast urban belts; by increasing stresses due to congestion, noise and mass living; and by the wanton scarring of the earth as a result of mining operations, lumbering, and real estate speculation. As a result, the earth has been despoiled in a few decades on a scale that is unprecedented in the entire history of human habitation of the planet.

The strengths of social interaction and the flows of information exchange are greatest between terminal units (that is, between individuals) and systematically decrease up the hierarchy of group structures from families and other groups to increasingly larger clusters, leading to superlinear scaling, increasing returns, and an accelerating pace of life.

It is important to address the (mis)perception that systems research is non-humanistic. To offer a short response, it is vital to remember that our civilization — a society where people live in towns or cities, communicate by writing, and build monumental structures , is a system connected by our relationships. The subject of systems cannot be more human.

The tired intellectual sums up the deformities and the vices of a world adrift. He does not act, he suffers; if he favors the notion of tolerance, he does not find in it the stimulant he needs. Tyranny furnishes that, as do the doctrines of which it is the outcome. If he is the first of its victims, he will not complain: only the strength that grinds him into the dust seduces him. To want to be free is to want to be oneself; but he is tired of being himself, of blazing a trail into uncertainty, of stumbling through truths. “Bind me with the chains of Illusion,” he sighs, even as he says farewell to the peregrinations of Knowledge. Thus he will fling himself, eyes closed, into any mythology which will assure him the protection and the peace of the yoke. Declining the honor of assuming his own anxieties, he will engage in enterprises from which he anticipates sensations he could not derive from himself, so that the excesses of his lassitude will confirm the tyrannies. Churches, ideologies, police—seek out their origin in the horror he feels for his own lucidity, rather than in the stupidity of the masses. This weakling transforms himself, in the name of a know-nothing utopia, into a gravedigger of the intellect; convinced of doing something useful, he prostitutes Pascal’s old “abêtissezvous,” the Solitary’s tragic device. A routed iconoclast, disillusioned with paradox and provocation, in search of impersonality and routine, half prostrated, ripe for the stereotype, the tired intellectual abdicates his singularity and rejoins the rabble. Nothing more to overturn, if not himself: the last idol to smash … His own debris lures him on. While he contemplates it, he shapes the idol of new gods or restores the old ones by baptizing them with new names. Unable to sustain the dignity of being fastidious, less and less inclined to winnow truths, he is content with those he is offered. By-product of his ego, he proceeds—a wrecker gone to seed—to crawl before the altars, or before what takes their place. In the temple or on the tribunal, his place is where there is singing, or shouting—no longer a chance to hear one’s own voice. A parody of belief? It matters little to him, since all he aspires to is to desist from himself. All his philosophy has concluded in a refrain, all his pride foundered on a Hosanna! Let us be fair: as things stand now, what else could he do? Europe’s charm, her originality resided in the acuity of her critical spirit, in her militant, aggressive skepticism; this skepticism has had its day. Hence the intellectual, frustrated in his doubts, seeks out the compensations of dogma. Having reached the confines of analysis, struck down by the void he discovers there, he turns on his heel and attempts to seize the first certainty to come along; but he lacks the naiveté to hold onto it; henceforth, a fanatic without convictions, he is no more than an ideologist, a hybrid thinker, such as we find in all transitional periods. Participating in two different styles, he is, by the form of his intelligence, a tributary of the one of the one which is vanishing, and by the ideas he defends, of the one which is appearing. To understand him better, let us imagine an Augustine half-converted, drifting and tacking, and borrowing from Christianity only its hatred of the ancient world. Are we not in a period symmetrical with the one which saw the birth of The City of God? It is difficult to conceive of a book more timely. Today as then, men’s minds need a simple truth, an answer which delivers them from their questions, a gospel, a tomb.

The integration of these two kinds of networks, namely, the requirement that socioeconomic interaction represented by space-filling fractal-like social networks must be anchored to the physicality of a city as represented by space-filling fractal-like infrastructural networks, determines the number of interactions an average urban dweller can sustain in a city.

He remembered being blinded by his father's light. He remembered refusing to abandon his brothers and sisters, beneath a blue sky at high-sun, far from the city of Desh'ea. He remembered the mechanical thunder of absolute betrayal, when he was stolen from the death he'd so richly earned. He remembered the cold moment of truth as he stood in the dark, his hurting eyes healing, that every day he breathed was an unwanted gift. He was walking another man's destiny now. His destiny was to be with the men and women who needed him, who called for him, who followed him into the mountains, and died without him. A destiny denied. He was Angron of Desh'ea. After that, nothing mattered. He'd listened to the others that begged him, that needed it all to matter. He'd played their games, living another man's life. He'd led his fleets, he'd embraced his sons, he'd told himself that blood was thicker than water, and that the Eaters of Worlds were the army he wanted and the horde he deserved. He'd sustained himself on lies, letting none see how he starved. And he served in his cold-hearted father's empire, enduring the silent sneers of brothers he despised.

As a result, Hobyo is as good an example as any of a “feral city.” It’s a term that is used in military circles to describe regions that have no effective government but sustain an internationally networked criminal economy. Feral cities are the ragged end of spaces of exception: they are not the product of governments or ideologies but show what happens when such structures fall away.

(Pericles:) For in the hour of trial Athens alone among her contemporaries is superior to the report of her. No enemy who comes against her is indignant at the reverses which he sustains at the hands of such a city; no subject complains that his masters are unworthy of him. And we shall assuredly not be without witnesses; there are mighty monuments of our power which will make us the wonder of this and of succeeding ages; we shall not need the praises of Homer or of any other panegyrist whose poetry may please for the moment, although his representation of the facts will not bear the light of day. For we have compelled every land and every sea to open a path for our valour, and have everywhere planted eternal memorials of our friendship and of our enmity. (Book 2 Chapter 41.3-4)

In Ersilia, to establish the relationships that sustain the city’s life, inhabitants stretch strings from the corners of the houses, white or black or gray or black-and-white according to whether they mark a relationship of blood, of trade, authority, agency. When the strings become so numerous that you can no longer pass among them, the inhabitants leave: the houses are dismantled. —Italo Calvino

With the invention of the city and its powerful combination of economies of scale coupled to innovation and wealth creation came the great divisions of society. Our present social network structures barely existed in their present form until urban communities evolved. Hunter-gatherers were significantly less hierarchical, more egalitarian and community oriented than we are. The struggle and tension between unbridled individual self-enhancement and the care and concern for the less fortunate has been a major thread running throughout human history, especially over the past two hundred years. Nevertheless, it seems that without the motive of self-interest our entrepreneurial free market economy would collapse. The system we have evolved critically relies on people continually wanting new cars and new cell phones, new widgets and gadgets, new clothes and new washing machines, new thrills, new entertainment, and pretty much new everything, even when they already have enough of “everything.” It may not be a pretty picture and it doesn’t work for everyone, but so far, it’s worked remarkably well for most of us, and apparently most of us seem to want it to continue. Whether it can is a topic I’ll return to in the last chapter.

Newspapers were in rapid decline in cities large and small across the country, their business model devastated by the triple whammy of first a company (Craigslist) that offered for free one of their main products (classified ads), and later a company that eviscerated the department stores that bought many of the print ads that sustained newspapers (Amazon), and then a couple companies that siphoned off the digital ad revenue that would replace lost print ads (Google and Facebook).

My ideal was contained within the word beauty, so difficult to define despite all the evidence of our senses. I felt responsible for sustaining and increasing the beauty of the world. I wanted the cities to be splendid, spacious and airy, their streets sprayed with clean water, their inhabitants all human beings whose bodies were neither degraded by marks of misery and servitude nor bloated by vulgar riches; I desired that the schoolboys should recite correctly some useful lessons; that the women presiding in their households should move with maternal dignity, expressing both vigor and calm; that the gymnasiums should be used by youths not unversed in arts and in sports; that the orchards should bear the finest fruits and the fields the richest harvests. I desired that the might and majesty of the Roman Peace should extend to all, insensibly present like the music of the revolving skies; that the most humble traveller might wander from one country, or one continent, to another without vexatious formalities, and without danger, assured everywhere of a minimum of legal protection and culture; that our soldiers should continue their eternal pyrrhic dance on the frontiers; that everything should go smoothly, whether workshops or temples; that the sea should be furrowed by brave ships, and the roads resounding to frequent carriages; that, in a world well ordered, the philosophers should have their place, and the dancers also. This ideal, modest on the whole, would be often enough approached if men would devote to it one part of the energy which they expend on stupid or cruel activities; great good fortune has allowed me a partial realization of my aims during the last quarter of a century. Arrian of Nicomedia, one of the best minds of our time, likes to recall to me the beautiful lines of ancient Terpander, defining in three words the Spartan ideal (that perfect mode of life to which Lacedaemon aspired without ever attaining it): Strength, Justice, the Muses. Strength was the basis, discipline without which there is no beauty, and firmness without which there is no justice. Justice was the balance of the parts, that whole so harmoniously composed which no excess should be permitted to endanger. Strength and justice together were but one instrument, well tuned, in the hands of the Muses. All forms of dire poverty and brutality were things to forbid as insults to the fair body of mankind, every injustice a false note to avoid in the harmony of the spheres.

What was their world like?” “I don’t know—I only saw a holding cell and some tunnels and caverns. But … it seemed free. Of the Asteri, at least.” And then, because she knew it would upset him, she said, “The Fae there are stronger than we are. The Asteri take a chunk of our power through the Drop—it feeds them, sustains them. In that other world, the Fae retain their full, pure power.” She could have sworn his face had paled, even under the flattering golden glow of the twin iron chandeliers dangling above. It made her more smug than she’d expected.

For us, hunting wasn’t a sport. It was a way to be intimate with nature, that intimacy providing us with wild, unprocessed food, free from pesticides and hormones, and with the bonus of having been produced without the addition of great quantities of fossil fuel. In addition, hunting provided us with an ever-scarcer relationship in a world of cities, factory farms, and agribusiness—direct responsibility for taking the lives that sustained us, lives that even vegans indirectly take as the growing and harvesting of organic produce kills deer, birds, snakes, rodents, and insects.

But the most profound irony is currently on display at the very site of Ford’s most ambitious attempt to realize his pastoralist vision. In the Tapajós valley, three prominent elements of Ford’s vision—lumber, which he hoped to profit from while at the same time finding ways to conserve nature; roads, which he believed would knit small towns together and create sustainable markets; and soybeans, in which he invested millions, hoping that the industrial crop would revive rural life—have become the primary agents of the Amazon’s ruin, not just of its flora and fauna but of many of its communities.

I’m not saying that there is something wrong with moving to the city to pursue an adrenaline-racing calling. And I understand the fact that advertisers have always targeted our longing for self-importance. The real problem is that our values are changing and the new ones are wearing us out. But they’re also keeping us from forming genuine, long-term, and meaningful commitments that actually contribute to the lives of others. Over time, the hype of living a new life, taking up a radical calling, and changing the world can creep into every area of our life. And it can make us tired, depressed, and mean.

Homer's Hymn to the Earth: Mother of All O universal Mother, who dost keep From everlasting thy foundations deep, Eldest of things, Great Earth, I sing of thee! All shapes that have their dwelling in the sea, All things that fly, or on the ground divine Live, move, and there are nourished—these are thine; These from thy wealth thou dost sustain; from thee Fair babes are born, and fruits on every tree Hang ripe and large, revered Divinity! The life of mortal men beneath thy sway Is held; thy power both gives and takes away! Happy are they whom thy mild favours nourish; All things unstinted round them grow and flourish. For them, endures the life-sustaining field Its load of harvest, and their cattle yield Large increase, and their house with wealth is filled. Such honoured dwell in cities fair and free, The homes of lovely women, prosperously; Their sons exult in youth’s new budding gladness, And their fresh daughters free from care or sadness, With bloom-inwoven dance and happy song, On the soft flowers the meadow-grass among, Leap round them sporting--such delights by thee Are given, rich Power, revered Divinity. Mother of gods, thou Wife of starry Heaven, Farewell! be thou propitious, and be given A happy life for this brief melody, Nor thou nor other songs shall unremembered be

Homer's Hymn to the Earth: Mother of All Published by Mrs. Shelley, "Poetical Works", 1839, 2nd edition; dated 1818. O universal Mother, who dost keep From everlasting thy foundations deep, Eldest of things, Great Earth, I sing of thee! All shapes that have their dwelling in the sea, All things that fly, or on the ground divine Live, move, and there are nourished—these are thine; These from thy wealth thou dost sustain; from thee Fair babes are born, and fruits on every tree Hang ripe and large, revered Divinity! The life of mortal men beneath thy sway Is held; thy power both gives and takes away! Happy are they whom thy mild favours nourish; All things unstinted round them grow and flourish. For them, endures the life-sustaining field Its load of harvest, and their cattle yield Large increase, and their house with wealth is filled. Such honoured dwell in cities fair and free, The homes of lovely women, prosperously; Their sons exult in youth's new budding gladness, And their fresh daughters free from care or sadness, With bloom-inwoven dance and happy song, On the soft flowers the meadow-grass among, Leap round them sporting—such delights by thee Are given, rich Power, revered Divinity. Mother of gods, thou Wife of starry Heaven, Farewell! be thou propitious, and be given A happy life for this brief melody, Nor thou nor other songs shall unremembered be.

For there shall be great endurance, and our immortal bodies shall be sustained in contemplation of God. And if the word which we now dispense to you keeps your weak flesh standing so long, what will be the effect of that joy? how will it change us? "For we shall be like Him, since we shall see Him as He is." [3890] Being made like Him, when shall we ever faint? what shall draw us off? Brethren, we shall never be satiated with the praise of God, with the love of God. If love could fail, praise could fail. But if love be eternal, as there will there be beauty inexhaustible, fear not lest thou be not able to praise for ever Him whom thou shalt be able to love for ever. For this life let us sigh.

It’s time to recognize that a broad, multidisciplinary, multi-institutional, multinational initiative, guided by a broader, more integrated and unified perspective, should be playing a central role in guiding our scientific agenda in addressing this issue and informing policy. We need a broad and more integrated scientific framework that encompasses a quantitative, predictive, mechanistic theory for understanding the relationship between human-engineered systems, both social and physical, and the “natural” environment—a framework I call a grand unified theory of sustainability. It’s time to initiate a massive international Manhattan-style project or Apollo-style program dedicated to addressing global sustainability in an integrated, systemic sense.1

Commitment to a love ethic transforms our lives by offering us a different set of values to live by. In large and small ways, we make choices based on a belief that honesty, openness, and personal integrity need to be expressed in public and private decisions. I chose to move to a small city so I could live in the same area as family even though it was not as culturally desirable as the place I left. Friends of mine live at home with aging parents, caring for them even though they have enough money to go elsewhere. Living by a love ethic we learn to value loyalty and a commitment to sustained bonds over material advancement. While careers and making money remain important agendas, they never take precedence over valuing and nurturing human life and well-being.

...if we are to keep alive the model of sustainable metropolitan life that Snow and Whitehead helped make possible 150 years ago, it is incumbent on us to do, at the very least, two things. The first is to embrace—as a matter of philosophy and public policy—the insights of science... The second is to commit ourselves anew to the kinds of public health systems that developed in the wake of the Broad Street outbreak, both in the developed world and the developing: clean water supplies, sanitary waste-removal and recycling systems, early vaccination programs, disease detection and mapping programs. Cholera demonstrated that the nineteenth-century world was more connected than ever before; that local public-health problems could quickly reverberate around the globe.

It is interesting to note that St. Augustine began to document the identity of its landladies and the location of its brothels only when it enacted its first ordinances outlawing prostitution in the late 1800s. Up until that time, prostitution and brothels were simply “business as usual” in the city and deemed invisible to polite society. Even after passage of laws making the businesses illegal, law enforcement took the stance that brothels were to be raided now and then to assure the public that the city was enforcing the laws, but as was true in the cases against Blanche Altavilla, very few convictions were sustained and no brothels were actually shut down. After all, the judges, the sheriffs and the men who constituted the juries were mostly longtime customers.

The conventional approach to community building and development addresses problem areas such as public safety, jobs and local economy, affordable housing, youth, universal health care, and education. Every city has thousands of institutions, programs, and agencies all committed to serving the public good. From the standpoint of building community and social capital, these institutions and programs are just treating the symptoms. Safety, jobs, housing, and the rest are symptoms of the unreconciled and fragmented nature of the community—what Lopez calls the breakdown of community. This fragmentation or breakdown creates a context where trying to solve the symptoms only sustains them. Otherwise, why have we been working on these symptoms for so long and so hard; and even with so many successful programs, why have we seen too little fundamental change?

The tribal ceremonies of birth, initiation, marriage, burial, installation, and so forth, serve to translate the individual's life-crises and life-deeds into classic, impersonal forms. They disclose him to himself, not as this personality or that, but as the warrior, the bride, the widow, the priest, the chieftain; at the same time rehearsing for the rest of the community the old lesson of the archetypal stages. All participate in the ceremonial according to rank and function. The whole society becomes visible to itself as an imperishable living unit. Generations of individuals pass, like anonymous cells from a living body; but the sustaining, timeless form remains. By an enlargement of vision to embrace this superindividual, each discovers himself enhanced, enriched, supported, and magnified. His role, however unimpressive, is seen to be intrinsic to the beautiful festival-image of man—the image, potential yet necessarily inhibited, within himself. Social duties continue the lesson of the festival into normal, everyday existence, and the individual is validated still. Conversely, indifference, revolt—or exile—break the vitalizing connectives. From the standpoint of the social unit, the broken-off individual is simply nothing—waste. Whereas the man or woman who can honestly say that he or she has lived the role—whether that of priest, harlot, queen, or slave—is something in the full sense of the verb to be. Rites of initiation and installation, then, teach the lesson of the essential oneness of the individual and the group; seasonal festivals open a larger horizon. As the individual is an organ of society, so is the tribe or city—so is humanity entire—only a phase of the mighty organism of the cosmos.

[...]a man and a boy, side by side on a yellow Swedish sofa from the 1950s that the man had bought because it somehow reminded him of a zoot suit, watching the A’s play Baltimore, Rich Harden on the mound working that devious ghost pitch, two pairs of stocking feet, size 11 and size 15, rising from the deck of the coffee table at either end like towers of the Bay Bridge, between the feet the remains in an open pizza box of a bad, cheap, and formerly enormous XL meat lover’s special, sausage, pepperoni, bacon, ground beef, and ham, all of it gone but crumbs and parentheses of crusts left by the boy, brackets for the blankness of his conversation and, for all the man knew, of his thoughts, Titus having said nothing to Archy since Gwen’s departure apart from monosyllables doled out in response to direct yes-or-nos, Do you like baseball? you like pizza? eat meat? pork?, the boy limiting himself whenever possible to a tight little nod, guarding himself at his end of the sofa as if riding on a crowded train with something breakable on his lap, nobody saying anything in the room, the city, or the world except Bill King and Ken Korach calling the plays, the game eventless and yet blessedly slow, player substitutions and deep pitch counts eating up swaths of time during which no one was required to say or to decide anything, to feel what might conceivably be felt, to dread what might be dreaded, the game standing tied at 1 and in theory capable of going on that way forever, or at least until there was not a live arm left in the bullpen, the third-string catcher sent in to pitch the thirty-second inning, batters catnapping slumped against one another on the bench, dead on their feet in the on-deck circle, the stands emptied and echoing, hot dog wrappers rolling like tumbleweeds past the diehards asleep in their seats, inning giving way to inning as the dawn sky glowed blue as the burner on a stove, and busloads of farmhands were brought in under emergency rules to fill out the weary roster, from Sacramento and Stockton and Norfolk, Virginia, entire villages in the Dominican ransacked for the flower of their youth who were loaded into the bellies of C-130s and flown to Oakland to feed the unassuageable appetite of this one game for batsmen and fielders and set-up men, threat after threat giving way to the third out, weak pop flies, called third strikes, inning after inning, week after week, beards growing long, Christmas coming, summer looping back around on itself, wars ending, babies graduating from college, and there’s ball four to load the bases for the 3,211th time, followed by a routine can of corn to left, the commissioner calling in varsity teams and the stars of girls’ softball squads and Little Leaguers, Archy and Titus sustained all that time in their equally infinite silence, nothing between them at all but three feet of sofa;

I’ve already mentioned how the LeT raiders at Mumbai nested within the urban metabolism of the two megacities—Karachi and Mumbai—that formed the launching pad and target for their raid. They slipped out of Karachi under cover of the harbor’s dense maritime traffic, blended into the flow of local cargo and fishing fleets, then slipped into Mumbai by nesting within the illicit networks of smuggling, trade flow, and movement of people, exploiting the presence of informal settlements with little government presence (in effect, feral subdistricts) close to the urban core of the giant coastal city. Once ashore, the teams dispersed and blended into the flow of the city’s densest area as they moved toward diversionary targets (taxis, the railway station, a café, a hospital) that had been carefully selected precisely to disrupt the city’s flow, draw off Indian counterterrorism forces, and hamper an effective response, before they hit main targets that had been chosen for sustained local and international media effect.

Vincent Marc Hoherz. On World Peace. ♡ A construct like religion doesn't exist, it never did and never will be existing. The principles of a peaceful life as a community of quarters, cities, communal districts, conglomerates over city-boundaries, national countries, continents, international communities and economical relations between each of these entities can only sustainably established by following the principles of Human Rights, Common Sense, Empathy and Constructivism like Friendship, Love, Reliability and Circumspection. Each and Everyone has to be registered, guided and assistently encouraged in accordance with their abilities. Women and Children are our most precious and Central Potential as a World-Community and have to be given any existing Security and Right to develop. Following these Principles, Women first, - will lead and only will lead to a Planet's stable Society. ♡ ‪#‎SophieHunger‬ ‪#‎EmilieWelti‬ ‪#‎EmmaWatson‬ ‪#‎HeForShe‬ ‪#‎UnWomen‬ ‪#‎Nato‬ ‪#‎World‬ ‪#‎WorldPeace‬ ‪#‎VincentMarcHoherz‬

The traditional Islamic worldview is totally opposed to the prevalent modern paradigm of the relation between human beings and nature, which has caused unprecedented harm to the natural environment, has led to the loss of many species, and now threatens the very future of human life on earth. Islam sees men and women as God’s vicegerents on earth. Therefore, in the same way that God has power over His creation but is also its sustainer and protector, human beings must also combine power over nature with responsibility for its protection and sustenance. The Quran is replete with references to nature, and the phenomena of nature are referred to as God’s signs and are therefore sacred. In traditional Islamic society human beings lived in remarkable harmony with their natural environment, as can be seen in the urban design of traditional Islamic cities and also in the life in the villages, which, as in other premodern parts of the world, is still based on remarkable harmony with the rhythms of nature and makes full use of what is now called recycling.

For who is Lord but the Lord? or who is God save our God? [134] Most high, most excellent, most potent, most omnipotent; most piteous and most just; most hidden and most near; most beauteous and most strong, stable, yet contained of none; unchangeable, yet changing all things; never new, never old; making all things new, yet bringing old age upon the proud and they know it not; always working, yet ever at rest; gathering, yet needing nothing; sustaining, pervading, and protecting; creating, nourishing, and developing; seeking, and yet possessing all things. Thou lovest, and burnest not; art jealous, yet free from care; repentest, and hast no sorrow; art angry, yet serene; changest Thy ways, leaving unchanged Thy plans; recoverest what Thou findest, having yet never lost; art never in want, whilst Thou rejoicest in gain; never covetous, though requiring usury. [135] That Thou mayest owe, more than enough is given to Thee; [136] yet who hath anything that is not Thine? Thou payest debts while owing nothing; and when Thou forgivest debts, losest nothing.

Urban planning is a scientific, aesthetic and orderly disposition of Land, Resources, Facilities and Services with a view of securing the Physical, Economic and Social Efficiency, Health and well-being of Urban Communities. As over the years the urban population of India has been increasing rapidly, this fast tread urbanization is pressurizing the existing infrastructure leading to a competition over scare resources in the cities. The objective of our organization is to develop effective ideas and inventions so that we could integrate in the development of competitive, compact, sustainable, inclusive and resilient cities in terms of land-use, environment, transportation and services to improve physical, social and economic environment of the cities. Focus Areas:- Built Environment Utilities Public Realm Urban planning and Redevelopment Urban Transport and Mobility Smart City AMRUT Solid Waste Management Master Plans Community Based Planning Architecture and Urban Design Institutional Capacity Building Geographic Information System Riverfront Development Local Area Planning ICT

Deep underground, microbes turn half a century's worth of city waste into methane. The gases and leachate are extracted through an extensive network of subterranean pipes and then used to power 22,000 nearby homes. While 150 million tons of garbage gradually decomposes unseen below the surface, above ground, the former dump reverts to meadows, woodland and saltwater marshes, providing a haven for wildlife and a massive park for the people of New York. This is Fresh Kills in the 2020s. In 2001, the infamous landfill received its last, and saddest, consignments - the charred debris of the World Trade Center. Since then, it has been transformed into a 2,315-acre public park. Three times bigger than Central Park, it is the largest new green public space created within New York City for over a century, a mixture of wildlife habitats, bike trails, sports fields, art exhibits and playgrounds. This is poisoned land: fifty years' worth of landfill has killed for ever one of the city's most productive wetland ecosystems. Restoration is impossible. Instead, a brand new ecosystem is emerging on top of the toxic garbage

Unfortunately, however, there is another serious catch. Theory dictates that such discoveries must occur at an increasingly accelerating pace; the time between successive innovations must systematically and inextricably get shorter and shorter. For instance, the time between the “Computer Age” and the “Information and Digital Age” was perhaps twenty years, in contrast to the thousands of years between the Stone, Bronze, and Iron ages. If we therefore insist on continuous open-ended growth, not only does the pace of life inevitably quicken, but we must innovate at a faster and faster rate. We are all too familiar with its short-term manifestation in the increasingly faster pace at which new gadgets and models appear. It’s as if we are on a succession of accelerating treadmills and have to jump from one to another at an ever-increasing rate. This is clearly not sustainable, potentially leading to the collapse of the entire urbanized socioeconomic fabric. Innovation and wealth creation that fuel social systems, if left unchecked, potentially sow the seeds of their inevitable collapse. Can this be avoided or are we locked into a fascinating experiment in natural selection that is doomed to fail?

A SOLAR OASIS Like everywhere else in Puerto Rico, the small mountain city of Adjuntas was plunged into total darkness by Hurricane Maria. When residents left their homes to take stock of the damage, they found themselves not only without power and water, but also totally cut off from the rest of the island. Every single road was blocked, either by mounds of mud washed down from the surrounding peaks, or by fallen trees and branches. Yet amid this devastation, there was one bright spot. Just off the main square, a large, pink colonial-style house had light shining through every window. It glowed like a beacon in the terrifying darkness. The pink house was Casa Pueblo, a community and ecology center with deep roots in this part of the island. Twenty years ago, its founders, a family of scientists and engineers, installed solar panels on the center’s roof, a move that seemed rather hippy-dippy at the time. Somehow, those panels (upgraded over the years) managed to survive Maria’s hurricane-force winds and falling debris. Which meant that in a sea of post-storm darkness, Casa Pueblo had the only sustained power for miles around. And like moths to a flame, people from all over the hills of Adjuntas made their way to the warm and welcoming light.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

To put it slightly differently, the rate at which we need to process energy to sustain our standard of living remained at just a few hundred watts for hundreds of thousands of years, until about ten thousand years ago when we began to form collective urban communities. This marked the beginning of the Anthropocene, in which our effective metabolic rate began its steady rise to its present level of more than 3,000 watts today. But this is just its average value taken across the entire planet. The rate at which energy is used in developed countries is far higher. In the United States it is almost a factor of four larger, at a whopping 11,000 watts, which is more than one hundred times larger than its “natural” biological value. This amount of power is not a lot smaller than the metabolic rate of a blue whale, which is more than one thousand times larger in mass than we are. Thinking of us as an animal using thirty times more energy than we “should” given our physical size, the effective human population of the planet accordingly operates as if it were much larger than the 7.3 billion people who actually inhabit it. In a very real sense, we are operating as if our population were at least thirty times larger, equivalent to a global population in excess of 200 billion people.

And in 1956, Sir Charles Darwin, grandson of the Charles Darwin, wrote an essay on the forthcoming Age of Leisure in the magazine New Scientist in which he argued: Take it that there are fifty hours a week of possible working time. The technologists, working for fifty hours a week, will be making inventions so the rest of the world need only work twenty-five hours a week. The more leisured members of the community will have to play games for the other twenty-five hours so they may be kept out of mischief. . . . Is the majority of mankind really able to face the choice of leisure enjoyments, or will it not be necessary to provide adults with something like the compulsory games of the schoolboy? They could not have been more wrong. The main challenge they foresaw was how to keep people occupied so that they wouldn’t become bored to death. Instead of giving us more time, “science and compound interest” driven by “technologists working for fifty hours a week” have, in fact, given us less time. The multiplicative compounding of socioeconomic interactivity engendered by urbanization has inevitably led to the contraction of time. Rather than being bored to death, our actual challenge is to avoid anxiety attacks, psychotic breakdowns, heart attacks, and strokes resulting from being accelerated to death.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.

Continuous growth and the consequent ever-increasing acceleration of the pace of life have profound consequences for the entire planet and, in particular, for cities, socioeconomic life, and the process of global urbanization. Until recent times, the time between major innovations far exceeded the productive life span of a human being. Even in my own lifetime it was unconsciously assumed that one would continue working in the same occupation using the same expertise throughout one’s life. This is no longer true; a typical human being now lives significantly longer than the time between major innovations, especially in developing and developed countries. Nowadays young people entering the workforce can expect to see several major changes during their lifetime that will very likely disrupt the continuity of their careers. This increasingly rapid rate of change induces serious stress on all facets of urban life. This is surely not sustainable, and, if nothing changes, we are heading for a major crash and a potential collapse of the entire socioeconomic fabric. The challenges are clear: Can we return to an analog of a more “ecological” phase from which we evolved and be satisfied with some version of sublinear scaling and its attendant natural limiting, or no-growth, stable configuration? Is this even possible?

The First Industrial Revolution (1700s–1800s) Beginning in the UK in the 1700s, freeing people to be inventive and productive and providing them with capital led many societies to shift to new machine-based manufacturing processes, creating the first sustained and widespread period of productivity improvement in thousands of years. These improvements began with agricultural inventions that increased productivity, which led to a population boom and a secular shift toward urbanization as the labor intensity of farming declined. As people flocked to cities, industry benefited from the steadily increasing supply of labor, creating a virtuous cycle and leading to shifts in wealth and power both within and between nations. The new urban populations needed new types of goods and services, which required the government to get bigger and spend money on things like housing, sanitation, and education, as well as on the infrastructure for the new industrial capitalist system, such as courts, regulators, and central banks. Power moved into the hands of central government bureaucrats and the capitalists who controlled the means of production. Geopolitically, these developments most helped the UK, which pioneered many of the most important innovations. The UK caught up to the Netherlands in output per capita around 1800, before overtaking them in the mid-19th century, when the British Empire approached its peak share of world output (around 20 percent).

Another plan, to march on Alexander’s court nearly four hundred miles away in St Petersburg itself, was proposed, but Berthier and Bessières quickly convinced Napoleon on logistical grounds ‘that he had neither time, provisions, roads, nor a single requisite for so extensive an expedition’.32 Instead they discussed marching south nearly 100 miles to Kaluga and Tula, the granary and arsenal of Russia respectively, or retreating to Smolensk. Napoleon eventually chose what turned out to be the worst possible option: to return to the Kremlin, which had survived the fire, on September 18 to wait to see whether Alexander would agree to end the war. ‘I ought not to have stayed in Moscow more than two weeks at the utmost,’ Napoleon said later, ‘but I was deceived from day to day.’33 This was untrue. Alexander didn’t deceive Napoleon into thinking he was interested in peace; he simply refused to reply either positively or negatively. Nor was Napoleon self-deceived; the burning of Moscow confirmed him in his belief that there was no hope of peace, even though he would probably have accepted as little as Russia’s return to the Continental System as the price.34 The reason he stayed in Moscow for so long was that he thought he had plenty of time before he needed to get his army back to winter quarters in Smolensk, and he preferred to live off the enemy’s resources. On September 18, Napoleon distributed 50,000 plundered rubles to Muscovites who had lost their houses and he visited an orphanage, dispelling the widespread rumour that he was going to eat its inhabitants.35 ‘Moscow was a very beautiful city,’ he wrote to Maret, using the past tense. ‘It will take Russia two hundred years to recover from the loss which she has sustained.

We have been thinking and doing a post jobs-system economy in Detroit for more than two decades. In fall 2011, several hundred people from Detroit and around the nation came together to share the lessons we have derived from our struggles to distinguish “work” from “jobs.” I noted that people moved from the farm to the city to take “jobs.” They went from making clothes and growing food to buying clothes and buying food. Humans changed from producers to consumers, and their models and ideals of work became factory oriented. Olga Bonfiglio, a professor at Kalamazoo College, wrote a thoughtful response to my presentation and the many others comprising our Reimagining Work conference. “Basically, work is about one’s calling in life and contributions to the community while jobs are more about the specific tasks people perform for an organization,” she remarked. “ ‘Jobs’ have a dehumanizing effect as people fill interchangeable slots in a big machine. In today’s global economy workers can be easily replaced with those willing to work for lower wages. So, transformation to any new system of ‘work’ must begin with one’s own personal discernment about identity and purpose in this life.” We know we have not been alone in Detroit. All over the planet more and more people are thinking beyond making a living to making a life—a life that respects Earth and one another. Just as we need to reinvent democracy, now is the time for us to reimagine work and reimagine life. The new paradigm we must establish is about creating systems that bring out the best in each of us, instead of trying to harness the greed and selfishness of which we are capable. It is about a new balance of individual, family, community, work, and play that makes us better humans.

To achieve authentic, sustained happiness, above all else you need to be in charge of your life, to be in control of who you want to be, and be able to make the appropriate changes if you are not. This cannot merely be a perception, a slogan like the American Dream (the United States came way down on the LSE's social mobility scale, incidentally). In Scandinavia it is a reality. These are the real lands of opportunity. There is far greater social mobility in the Nordic countries than in the United States or Britain and, for all the collectivism and state interference in the lives of the people who live here, there is far greater freedom to be the person you want to be, and do the things you want to do, up here in the north. In a recent poll by Gallup, only 5 percent of Danes said they could not change their lives if they wanted to. In contrast, I can think of many American states in which it would probably be quite an uncomfortable experience to declare yourself an atheist, for example or gay, or to be married yet choose not to have children, or to be unmarried and have children, or to have an abortion, or to raise your children as Muslims. Less significantly, but still limiting, I don't imagine it would be easy being vegetarian in Texas, for instance, or a wine buff in Salt Lake City, come to that. And don't even think of coming out as a socialist anywhere! In Scandinavia you can be all of these things and no one will bat an eye (as long as you wait and cross on green). Crucial to this social mobility are the schools. The autonomy enabled by a high-quality, free education system is just as important as the region's economic equality and extensive welfare safety nets, if not more so. In Scandinavia the standard of education is not only the best in the world, but the opportunities it presents are available to all, free of charge. This is the bedrock of Nordic exceptionalism.

Almost all official statistics and policy documents on wages, income, gross domestic product (GDP), crime, unemployment rates, innovation rates, cost of living indices, morbidity and mortality rates, and poverty rates are compiled by governmental agencies and international bodies worldwide in terms of both total aggregate and per capita metrics. Furthermore, well-known composite indices of urban performance and the quality of life, such as those assembled by the World Economic Forum and magazines like Fortune, Forbes, and The Economist, primarily rely on naive linear combinations of such measures.6 Because we have quantitative scaling curves for many of these urban characteristics and a theoretical framework for their underlying dynamics we can do much better in devising a scientific basis for assessing performance and ranking cities. The ubiquitous use of per capita indicators for ranking and comparing cities is particularly egregious because it implicitly assumes that the baseline, or null hypothesis, for any urban characteristic is that it scales linearly with population size. In other words, it presumes that an idealized city is just the linear sum of the activities of all of its citizens, thereby ignoring its most essential feature and the very point of its existence, namely, that it is a collective emergent agglomeration resulting from nonlinear social and organizational interactions. Cities are quintessentially complex adaptive systems and, as such, are significantly more than just the simple linear sum of their individual components and constituents, whether buildings, roads, people, or money. This is expressed by the superlinear scaling laws whose exponents are 1.15 rather than 1.00. This approximately 15 percent increase in all socioeconomic activity with every doubling of the population size happens almost independently of administrators, politicians, planners, history, geographical location, and culture.

Have I really been in a battle?” wondered Stendhal’s hero after many hours blundering around the field of Waterloo, and many people today share a similar perplexity. Like Stendhal’s hero, they eat and drink and sustain the business of life, but the meaning of it all depends upon their conviction of contributing to the liberation of workers, women, the colonized, or other varieties of the oppressed. Like Fabrizio del Dongo, they find a regiment and tag along—the Hussars against Patriarchy, the Dragoon Guards of the Proletariat, and so on. Quite where the real battle lies is hotly disputed, but its significance is agreed to be a final end to oppression. (…) My argument, then, is an exploration of the hypothesis that there is a pure theory of ideology, and while from one point of view it is a critique, from another it is a do-it-yourself ideology kit. It begins with some suggestions about how ideology was generated from eighteenth-century social theory. The long central section is an attempt to characterize ideologies as forms of understanding. The last section develops the view that, although ideology must take on political trappings in order to transform the world, its real character is entirely antithetical to the practice of politics. Ideology is to reality, I suggest, as (in Tolstoy’s opinion) the reports of battles are to the concrete experience of individuals in the field. In ideological moods, we think we see in social and political life those clear lines from the history books depicting the battle order of the antagonists in massed array. They have neat, clear names like bourgeois and proletarian, colonialist and national, city-dweller and producer, in a word, oppressor and oppressed. The actual reality, however, is messy. Things change all the time, and it becomes impossible to keep any clear and distinct identities in focus. Confronting the arguments of ideology, we are forced to transform the Stendhalian question: Is it really a battle that we are in?

The enemy won some points at the very beginning. On both of the two days preceding his remarks about Worth, Hitchcock notes that American deserters had been shot while crossing the Rio Grande. Probably they were just bored with army rations but there was some thought that they might be responding to a proclamation of General Ampudia’s which spies had been able to circulate in camp. Noting the number of Irish, French, and Polish immigrants in the American force, Ampudia had summoned them to assert a common Catholicism, come across the river, cease “to defend a robbery and usurpation which, be assured, the civilized nations of Europe look upon with the utmost indignation,” and settle down on a generous land bounty. Some of them did so, and the St. Patrick Battalion of American deserters was eventually formed, fought splendidly throughout the war, and was decimated in the campaign for Mexico City — after which its survivors were executed in daily batches.… This earliest shooting of deserters as they swam the Rio Grande, an unwelcome reminder that war has ugly aspects, at once produced an agitation. As soon as word of it reached Washington, the National Intelligencer led the Whig press into a sustained howl about tyranny. In the House J. Q. Adams rose to resolve the court-martial of every officer or soldier who should order the killing of a soldier without trial and an inquiry into the reasons for desertion. He was voted down but thereafter there were deserters in every Whig speech on the conduct of the war, and Calm Observer wrote to all party papers that such brutality would make discipline impossible. But a struggling magazine which had been founded the previous September in the interest of sports got on a sound financial footing at last. The National Police Gazette began to publish lists of deserters from the army, and the War Department bought up big editions to distribute among the troops. Taylor sat in his field works writing prose. Ampudia’s patrols reconnoitered the camp and occasionally perpetrated an annoyance. Taylor badly needed the Texas Rangers, a mobile force formed for frontier service in the Texas War of Independence and celebrated ever since. It was not yet available to him, however, and he was content to send out a few scouts now and then. So Colonel Truman Cross, the assistant quartermaster general, did not return from one of his daily rides. He was still absent twelve days later, and Lieutenant Porter, who went looking for him with ten men, ran into some Mexican foragers and got killed.

In 1970 the Quakers released a slim book entitled “Who Shall Live? Man’s Control over Birth and Death: A Report Prepared for the American Friends Service Committee” which was the result of a decision which the Family Planning Committee of the AFSC reached in December 1966 “to explore the issues involved in abortion.” That meeting in turn flowed from the November 1966 meeting that the AFSC had had with Planned Parenthood, and that meeting resulted from the setback the Quaker and Episcopalian forces for sexual liberation and eugenics in Philadelphia had suffered at the hands of Martin Mullen, when the governor capitulated to his demands and backed away from state-promoted birth control in August of the same year. As a result of their meeting with Planned Parenthood, the Quakers decided to “make a study of the availability of family planning services for medically indigent families in the city and to form an estimate as to the extent of the unmet need for such services. “Who Shall Live” was the fruit of this labor. “Who Shall Live?” is a graphic example of moral theology in the Quaker mode. It begins by announcing that “for 300 years members of the Society of Friends (Quakers) have been seekers after the truth” and concludes by admitting that they have been so far unsuccessful in their efforts. Where once people like Fox and Penn “thought of himself as created only a few thousand years ago,” the enlightened Quakers who wrote birth-control tracts in the 1960s “now know he is part of an evolutionary process that has been going on for billions of years. In that process he has arrived at a stage of knowledge and technology whereby he himself has the power, at least in part, to determine the direction in which he will evolve in the future.” Having decided that their religious forebears were wrong on just about everything because they didn’t understand science, the 1970 Quakers then give some sense of their own grasp of science as it applies to population issues. Looking at the world from outer space in 1968, the Quakers found it “incredible that 3.5 billion people should be living on that small spinning planet.” Taking their cue from Paul Ehrlich’s 1968 book “The Population Bomb” the Quakers concluded quite logically that if the planet cannot sustain 3.5 billion people in 1968, then it certainly couldn’t sustain 6 billion people in the year 2000. Unless drastic population-control measures are introduced immediately, dire consequences will follow. “Lamont C. Cole, who is a Professor of Ecology warns that we may one day find ourselves short of breathable air,” the Quakers announced breathlessly.

Government is a contrivance of human wisdom to provide for human wants," wrote Edmund Burke in his Reflections on the Revolution in France. In the original and primary sense of lacks or needs, wants tend to structure our vision of government's responsibilities. The quest for security - whether economic, physical, psychological, or military - brings a sense of urgency to politics and is one of the enduring sources of passion in policy controversies. Need is probably the most fundamental political claim. Even toddlers know that need carries more weight than desire or deservingness. They learn early to counter a rejected request by pleading, "I need it." To claim need is to claim that one should be given the resources or help because they are essential. Of course, this raises the question "essential for what?" In conflicts over security, the central issues are what kind of security government should attempt to provide; what kinds of needs it should attempt to meet; and how the burdens of making security a collective responsibility should be distributed. Just as most people are all for equity and efficiency in the abstract, most people believe that society should help individuals and families when they are in dire need. But beneath this consensus is a turbulent and intense conflict over how to distinguish need from mere desire, and how to preserve a work - or - merit based system of economic distribution in the face of distribution according to need. Defining need for purposes of public programs become much an exercise like defining equity and efficiency. People try to portray their needs as being objective, and policymakers seek to portray their program criteria as objective, in order to put programs beyond political dispute. As with equity and efficiency, there are certain recurring strategies of argument that can be used to expand or contract a needs claim. In defense policy, relative need is far more important than absolute. Our sense of national security (and hence our need for weapons) depends entirely on comparison with the countries we perceive as enemies. And here Keynes is probably right: The need for weapons can only be satisfied by feeling superior to "them." Thus, it doesn't matter how many people our warheads can kill or how many cities they can destroy. What matters is what retaliatory capacity we have left after an attack by the other side, or whether our capacity to sustain an offense is greater than their capacity to destroy it. The paradox of nuclear weapons is that the more security we gain in terms of absolute capability (i.e., kill potential), the more insecure we make ourselves with respect to the consequences of nuclear explosions. We gain superiority only by producing weapons we ourselves are terrified to use.

We are still young, but we have done something remarkable already. We have stayed together. I think where we find ourselves is extremely significant. Significant because the next seven years, I think, are going to be final in a way that the last seven have not. In the next seven years every one of us will be in our thirties, some nearing forty. We are already starting marriages, families, careers, and settling into cities. In the next seven years those things are going to become more and more entrenched. The concrete we’re pouring into the habits of our lives is going to dry, and we are going to become the kind of people that we’re going to be for a long, long time. Let me put it another way. The college years and the early twenties lend themselves to a kind of emotional radicalness where you actually can and do completely shift your habits, and we become new people. That window, however, is likely closing. Thus, I think now is the time to consider seriously what kinds of people we are becoming. We have a good start, but I think the next seven years will be far more determinative of what kinds of friends we will be in the long run. The next seven years will show: Will we have the kind of friendships that sustain us through rocky years in marriage? Maybe more important, will we have the kind of friendships that sustain us through the difficulties of not being married yet? Will we have the kind of friends who live as examples to one another’s kids? Will we be the kind of friends who support one another financially if a job or business falls through or support one another emotionally if we hit dead ends in our careers? Will we be the kind of friends who won’t ignore and won’t let one another get into bad emotional, physical, sexual, or financial habits? I think the summary of what I’m longing for, the reasons why I decided to write all this down, is I see the beginnings of a covenant between us. And I see the possibility of covenant relationships forming in the long run. And I want to name the goodness, to give words to what the Lord is doing among us. I want to call one another not simply by what we are but by what we are hoping to become. I think that might be “covenant friends.” I leave whatever form it takes to you, but what I hope is that we begin to think and talk of one another in these terms, in terms of covenant relationships, where we acknowledge that the Lord is binding us together in ways that we don’t have the option to separate. In conclusion, I think our next seven years may be our most important, and I want us to consider pushing into those years consciously, as covenant friends. It might go a long way toward what I hope for as our end. This is what I imagine: that in the long run we will look at one another and say, “I have a lot of friends, but none like you.

Continetti concludes: "An intellectual, financial, technological, and social infrastructure to undermine global capitalism has been developing for more than two decades, and we are in the middle of its latest manifestation… The occupiers’ tent cities are self-governing, communal, egalitarian, and networked. They reject everyday politics. They foster bohemianism and confrontation with the civil authorities. They are the Phalanx and New Harmony, updated for postmodern times and plopped in the middle of our cities. There may not be that many activists in the camps. They may appear silly, even grotesque. They may resist "agendas" and "policies." They may not agree on what they want or when they want it. And they may disappear as winter arrives and the liberals whose parks they are occupying lose patience with them. But the utopians and anarchists will reappear… The occupation will persist as long as individuals believe that inequalities of property are unjust and that the brotherhood of man can be established on earth." You can see why anarchists might find this sort of thing refreshingly honest. The author makes no secret of his desire to see us all in prison, but at least he’s willing to make an honest assessment of what the stakes are. Still, there is one screamingly dishonest theme that runs throughout the Weekly Standard piece: the intentional conflation of "democracy" with "everyday politics," that is, lobbying, fund-raising, working for electoral campaigns, and otherwise participating in the current American political system. The premise is that the author stands in favor of democracy, and that occupiers, in rejecting the existing system, are against it. In fact, the conservative tradition that produced and sustains journals like The Weekly Stand is profoundly antidemocratic. Its heroes, from Plato to Edmund Burke, are, almost uniformly, men who opposed democracy on principle, and its readers are still fond of statements like "America is not a democracy, it’s a republic." What’s more, the sort of arguments Continetti breaks out here--that anarchist-inspire movements are unstable, confused, threaten established orders of property, and must necessarily lead to violence--are precisely the arguments that have, for centuries. been leveled by conservatives against democracy itself. In reality, OWS is anarchist-inspired, but for precisely that reason it stands squarely in the very tradition of American popular democracy that conservatives like Continetti have always staunchly opposed. Anarchism does not mean the negation of democracy--or at least, any of the aspects of democracy that most American have historically liked. Rather, anarchism is a matter of taking those core democratic principles to their logical conclusions. The reason it’s difficult to see this is because the word "democracy" has had such an endlessly contested history: so much so that most American pundits and politicians, for instance, now use the term to refer to a form of government established with the explicit purpose of ensuring what John Adams once called "the horrors of democracy" would never come about. (p. 153-154)

Yet let us reflect, where does the animal cease, where does man begin? — man, who is nature’s sole concern! As long as anyone desires life as he desires happiness, he has not yet raised his eyes above the horizon of the animal, for he only desires more consciously what the animal seeks through blind impulse. But that is what we all do for the greater part of our lives; usually we fail to emerge out of animality, we ourselves are the animals whose suffering seems to be senseless. But there are moments when we realize this: then the clouds are rent asunder, and we see that, in common with all nature, we are pressing towards something that stands high above us. In this sudden illumination we gaze around us and behind us with a shudder; we behold the more subtle beasts of prey and there we are in the midst of them. The tremendous coming and going of men on the great wilderness of the earth, their founding of cities and states their wars their restless assembling and scattering again, their confused mingling, mutual imitation, mutual outwitting and downtreading, their wailing in distress, their howls of joy in victory — all this is a continuation of animality; as though man was to be deliberately retrogressed and defrauded of his metaphysical disposition, indeed as though nature, after having desired and worked at man for so long, now drew back from him in fear and preferred to return to the unconsciousness of instinct. Nature needs knowledge and it is terrified of the knowledge it has need of; and so the flame flickers restlessly back and forth as though afraid of itself and seizes upon a thousand things before it seizes upon that on account of which nature needs knowledge at all. In individual moments we all know how the most elaborate arrangements of our life are made only so as to flee from the tasks we actually ought to be performing, how we would like to hide our head somewhere as though our hundred-eyed conscience could not find us out there, how we hasten to give our heart to the state, to money-making, to sociability or science merely so as no longer to possess it ourselves, how we labor at our daily work more ardently and thoughtlessly than is necessary to sustain our life because to us it is even more necessary not to have leisure to stop and think. Haste is universal because everyone is in flight from himself; universal too is the shy concealment of this haste because everyone wants to seem content and would like to deceive more sharp-eyed observers as to the wretchedness he feels; and also universal is the need for new tinkling word-bells to hang upon life and so bestow upon it an air of noisy festivity. Everyone is familiar with the strange condition in which unpleasant memories suddenly assert themselves and we then make great efforts, through vehement noise and gestures, to banish them from our minds: but the noise and gestures which are going on everywhere reveal that we are all in such a condition all the time, that we live in fear of memory and of turning inward. But what is it that assails us so frequently, what is the gnat that will not let us sleep? There are spirits all around us, every moment of our life wants to say something to us, but we refuse to listen to these spirit-voices. We are afraid that when we are alone and quiet something will be whispered into our ear, and so we hate quietness and deafen ourselves with sociability.

The reorganisation of the world has at first to be mainly the work of a "movement" or a Party or a religion or cult, whatever we choose to call it. We may call it New Liberalism or the New Radicalism or what not. It will not be a close-knit organisation, toeing the Party line and so forth. It may be a very loose-knit and many faceted, but if a sufficient number of minds throughout the world, irrespective of race, origin or economic and social habituations, can be brought to the free and candid recognition of the essentials of the human problem, then their effective collaboration in a conscious, explicit and open effort to reconstruct human society will ensue. And to begin with they will do all they can to spread and perfect this conception of a new world order, which they will regard as the only working frame for their activities, while at the same time they will set themselves to discover and associate with themselves, everyone, everywhere, who is intellectually able to grasp the same broad ideas and morally disposed to realise them. The distribution of this essential conception one may call propaganda, but in reality it is education. The opening phase of this new type of Revolution must involve therefore a campaign for re-invigorated and modernised education throughout the world, an education that will have the same ratio to the education of a couple of hundred years ago, as the electric lighting of a contemporary city has to the chandeliers and oil lamps of the same period. On its present mental levels humanity can do no better than what it is doing now. Vitalising education is only possible when it is under the influence of people who are themselves learning. It is inseparable from the modern idea of education that it should be knit up to incessant research. We say research rather than science. It is the better word because it is free from any suggestion of that finality which means dogmatism and death. All education tends to become stylistic and sterile unless it is kept in close touch with experimental verification and practical work, and consequently this new movement of revolutionary initiative, must at the same time be sustaining realistic political and social activities and working steadily for the collectivisation of governments and economic life. The intellectual movement will be only the initiatory and correlating part of the new revolutionary drive. These practical activities must be various. Everyone engaged in them must be thinking for himself and not waiting for orders. The only dictatorship he will recognise is the dictatorship of the plain understanding and the invincible fact. And if this culminating Revolution is to be accomplished, then the participation of every conceivable sort of human+being who has the mental grasp to see these broad realities of the world situation and the moral quality to do something about it, must be welcomed. Previous revolutionary thrusts have been vitiated by bad psychology. They have given great play to the gratification of the inferiority complexes that arise out of class disadvantages. It is no doubt very unjust that anyone should be better educated, healthier and less fearful of the world than anyone else, but that is no reason why the new Revolution should not make the fullest use of the health, education, vigour and courage of the fortunate. The Revolution we are contemplating will aim at abolishing the bitterness of frustration. But certainly it will do nothing to avenge it. Nothing whatever. Let the dead past punish its dead.

Anno Domini 2017 In the year 2017, 9 million people died from environmental pollution. Over 20,000 researchers and scientists issued a sharp warning to humanity and explained that we’re heading for a climate and sustainability catastrophe; time is running out. In the year 2017, German researchers determined that 75–80 per cent of insects had disappeared. Not much later came the report that the bird population in France has ‘collapsed’, and that certain bird species have been reduced by up to 70 per cent because they have no insects to eat. In the year 2017, forty-two individuals had more money than half the world’s population combined and 82 per cent of the world’s total increase in wealth went to the richest 1 per cent. Sea ice and glaciers were melting at a record rate. 65 million people were displaced. Hurricanes and torrential rain claimed thousands of victims, drowned cities and smashed whole nations to bits. It was also the year when the emissions curve again turned upwards, at the same time as the quantity of CO2 in the atmosphere increased at a velocity which, from a larger geologic perspective, can only be compared to pressing the warp button in a Star Trek movie.

Niger by Maisie Aletha Smikle From the banks of the river Flows the Niger From whence the people came From the East to the West People flooded the fertile plains And flocked the hills around the river Niger Humble Nomads and animals roamed the fertile lands Along the river banks people grew grains of rice And offered praise for the river Niger Around the river cities bloomed And were named after the great river Niger Cities and people of the Niger flourished People were sustained People were maintained People thrived and flourished Catching boat loads of fish They traded They docked They bartered Along the banks of the great river Niger A nation was born around the river Niger From the river a nation arose A nation birthed by the river Niger Cities grew along the borders of the great river Niger A great nation arose called Nigers The people of the river Named after the great river Niger That made the Nigers flourish And became the envy of the undevelop West Oh Niger dear river Niger On your banks we flourish From your depths we nourish And your flowing fountains we will always cherish

But epidemic diseases are an ineluctable part of the human condition, and modernity, with its vast population, teeming cities, and rapid means of transport between them, guarantees that the infectious diseases that afflict one country have the potential to affect all. The public health disaster of West Africa was founded on the failure to make decisions regarding health from the perspective of the sustainable welfare of the human species as a whole rather than the unsustainable interests of individual nations. To survive the challenge of epidemic disease, humanity must adopt an internationalist perspective that acknowledges our inescapable interconnectedness.

Most earlier egyptologists, however, had assumed that such celebrated sites as Aswan, Edfu and Hierakonpolis, Memphis, Buto and Bubastis had once been ancient cities. Yet Memphis of the ‘White Walls’ – the Memphis of the Greek and Roman travellers and of nineteenth-century imagination – was sustained by markets and a monetary economy, and the Old Kingdom had been very far removed from such classical or modern concepts of urban life. The fundamental nature of that most ancient state was agricultural. The gulf between Memphis and its provinces was not nearly as great as one might at first imagine. Even the royal residence was set beside canals and at the edge of farmland. And, certainly, the life style of the court as it is depicted in its courtiers’ myriad tomb chapels is always shown as country life and never as taking place within the confines of some kind of city.

If cities are concentrators of efficiency and innovation, an article about the scaling paper in Conservation magazine surmised, then, “the secret to creating a more environmentally sustainable society is making our cities bigger. We need more metropolises.” (I am a contributing editor to Conservation.)

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I look at the augusteum and I think that perhaps my life has not actually been so chaotic after all it is merely this world that is chaotic b ringing changes to us all threat nobody could have anticipated. The augusteum warns me not to get attached to any obsolete ideas about who i am what i represent whom i belong to or what function I may once have intended to serve. Yesterday i might have been a glorious monument to somebody, true enough but tomorrow i could be a firework's depository, even in the eternal city says the silent augusteum . one must always be prepared for riotous and endless waves of transformation. pizzaeria da michele Passato remoto In her world the roman forum is not remote nor is it past. It is exactly as present and close to her as i am. The bhagavata Gita that ancient Indian yogic test says that it is better to live your own destiny imperfectly than to live an imitation of somebody else's life with perfection. So now i have started living my own life, perfected clumsy as it may look it is resembling me now thoroughly. It was in a bathtub back in new York reading Italian words aloud from a dictionary that i first started mending my soul. My life had gone to bits, and I was so unrecognizable to myself that i probably couldn't have picked me out of a police lineup. But i felt a glimmer of happiness when i started studying Italian, and when you sense a faint potentiality for happiness after such dark times you must grip onto the ankles of that happiness and not let go until it drags you face first out of the dirt this is not selfishness but obligation you were given life it is your duty and also your entitlement as a human being to find somehtign beautiful within life no mattter how slight But i do know that i have collected me of late through the enjoyment of harmless pleasures into somebody much more intact . I have e put on weight I exist more now than i did four months ago. I will leave Italy noticeably bigger than when i arrived here. And i will leave with the hope that the expansion of one person the magnification of one life is indeed an act of worth in this world, Even if that life, just this one time, happens to be nobody s but my own . Hatha yoga one limb of the philosophy the ancients developed these physical stretches not for personal fitness but to loosen up their muscles and minds in order to prepare them for meditation, Yoga can also mean trying to find God through meditation through scholarly study. The yogic path is about disentangling the built-in glitches of the human condition which i[m going to very simply define here as the heartbreaking inability to sustain contentment. Taoists call it imbalance Buddhism calls it ignorance Islam blames our misery on rebellion against god and the jedio Christian tradition attributes all our suffering to original sin, Graduands say that unhappiness is that inevitable result of the clash between our natural drives and civilization needs and my friend Deborah the psychologist explains it desire is the design flaw the yogis however say that human discontentment is a simple case of mistaken identity we're miserable because we think that we are mere individuals alone with our fears and flaws an d resentment sand mortality we wrongly believe that our limited little egos constitute our whole entire nature, We have failed to recognize our deeper divine character we don't realize that somewhere within us all there does exist a supreme self is our true identity universal and divine . you bear God within your poor wretch and know it not.

It is Sustainable Energy: Without the Hot Air (2009), by David MacKay (pronounced “ma-KIE”), who is a Cambridge physicist and chief scientist for Britain’s Department of Energy and Climate Change. The book provides ruthless analysis, winningly told and illustrated, of what it will take for Great Britain to reduce its greenhouse gas emissions enough to make a difference to climate. As in the analyses by his ally Saul Griffith, the needed measures are horrifying to contemplate in aggregate, but they can get the job done. A quote of his that has gone viral is, “I’m not trying to be pro-nuclear, I’m just pro-arithmetic.

Freiburg eco city, Germany Renowned for sustainable urban development since the 1970s. In the Vauben district, cars must be parked in garages on the outskirts. One-third of city journeys are made by bike.

Today when we speak with concern about our little languages—more as relics than as living systems that could challenge our smooth-running world, just as we wish the tigers tamely alive but far away on their reserves, not prowling our city streets—the name of the game is inclusion. Large numbers of people outside the system are a threat to order. So we fantasize about the poor keeping our little languages warm for us, on their ‘tiger reserves’, and we sustain the illusion that we have not changed, while the mega-system pushes everyone, even these poor people, towards connectivity in English.

When we first started dating, he introduced me to all his friends and colleagues as his little firecracker. That's what he started calling me after our third date, when he brought me to a Redskins party at his friend Eric's place. Eric had decided to make buffalo chili, but, in what became clear to both me and everyone else at the party, he had no idea what he was doing. Two hours into the party, after all of us had blown through the bags of tortilla chips and pretzels, Eric was still chopping red peppers. Determined not to let a room of fifteen people go hungry, I rolled up my sleeves, marched into the kitchen, and grabbed my knife. "Okay, Bobby Flay," I said as I wielded my knife. "Time to get this show on the road." I chopped and minced and crushed at rapid-fire speed, and in no time, dinner was served. "Get a load of this firecracker," Eric said as he watched me work my magic. After that, the name sort of stuck. For a while, the nickname seemed like a good thing. Every time I would rail against fad diets or champion the importance of sustainable agriculture or lament the lack of food options in inner cities, Adam would laugh and say, "That's my little firecracker." He made me feel special, as if I were a vital part of his life. His parents were the only people from whom he seemed to hide me, and though it bothered me a little, I understood. I was the anti-Sandy. That's what made me attractive. But he hasn't called me his little firecracker in what feels like months now, and lately I feel as if he's hiding me from everyone. When did this little firecracker become a grenade?

This is a small town aspiring to become a city, still connected to the people who forged it; they no doubt remember the names of their founders, celebrating them every year, as if creating a settlement were something special and unique, and not the human urge to propagate writ large. Better to celebrate the people who came after the sweet rush of newness, the ones who fought their way through floods and famine to build a functioning municipality, an infrastructure worth sustaining. Better to support the ones who fought and died in the name of something that would never be theirs, would always belong to some sainted, long-dead founder.

Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain.” Irish monks knew the psalms by heart; they would have been regularly recited on the Skelligs. Exposed as these monks were, as removed from the shore, these lines must have challenged, haunted, and sustained their daily activities. The island falls away below upon all sides once more. I stand on each step as upon a tiny platform, a foothold over the nothingness below, which falls more steeply away as I climb. On these same footholds, the psalms were daily intoned to the background of the crying gulls, resonating upon the empty air: Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is Mount Zion . . . the city of the great King. God is known in her palaces for a refuge . . . God will establish it for ever . . . so is thy praise unto the ends of the earth . . . Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces . . . He will be our guide even unto death.

This is clearly not sustainable, potentially leading to the collapse of the entire urbanized socioeconomic fabric. Innovation and wealth creation that fuel social systems, if left unchecked, potentially sow the seeds of their inevitable collapse. Can

But make no-mistake— I want to go to outer space. I want to see humankind construct cities on far-off planets and moons. That doesn’t make it right, though, and it doesn’t mean that now is the time to do so.

And he who owns the water, owns the city - indeed owns life itself. But no-one in truth owns the river. It is greater, more enduring and more powerful than any of us, almost more than any god. It can tear us apart with its force or starve us by withholding its yearly inundation. It is full of death. It carries corpses of beast and men and children whose dwelling time in its depths has shocked them green. …And yet it sustains our rich black earth from which spring our green crops, our barley and wheat.

The goal of utilizing the strike-team approach is to produce sustainable church plants at an ever-increasing rate. Imagine if, instead of five churches launching this year in one city, those five planters launched together in one place, forming a super team. Imagine also that after the church is stable in six to twelve months, the team would perform cellular mitosis and split in half. As they start to multiply by amicably splitting, the strike team brings some newly discipled believers along with them. Then, imagine the process repeats itself six to twelve months later and both of those teams break in half, repeating the process by striking out into newer areas. Now we would have three solid church plants in three years!

The key to investing is not assessing how much an industry is going to affect society, or how much it will grow, but rather determining the competitive advantage of any given company and, above all, the durability of that advantage. The products or services that have wide, sustainable moats around them are the ones that deliver rewards to investors.84 Because Buffett generally invests in low-tech companies like See’s Candies or Coca-Cola, the moat he refers to is often a strong brand or a unique business model. For software products with network effects, a strong moat means something different: how much effort, time, and capital does it take to replicate a product’s features and its network? In the modern era, cloning software features is usually not the hard part—replicating the complete functionality of a Slack or Airbnb might take time, but it is tractable. It’s the difficulty of cloning their network that makes these types of products highly defensible. I’ll use an example to think through the competitive moat. Let’s start from first principles, with an example of Airbnb trying to launch in a new city with no competitors in sight. As the early Airbnb team described, the Cold Start Problem lies in the difficulty of launching a new city to a Tipping Point of over 300 listings with 100 reviews. This requires real effort, because the minimum network size is quite large—contrasted to many other network types like communication apps, which might only require two or three people to get started. But once Airbnb has reached Escape Velocity in a market, the Cold Start Problem creates the defense against new entrants.

There are no more countries, nations, states, counties, cities or towns. There are no more humans, peoples or individuals, there are no more races, nationalities or cultures. There are no more rights, freedoms or choices. You have all become nothing more than cogs in the machine who's only goal is to propel the Beast, this monstrosity forward into the future to trample any resemblance of humanity that may take root and try to grow once again. If one cog breaks another will rise to take it's place, if on rebels it will be removed and replaced by another order follower, the machine is self sustaining and the only we to beat, break or destroy the machine is for every cog to rebel at the same time and says “NO MORE! WE WILL NOT SERVE YOU ANY LONGER!” This is the only way the machine can be destroyed, when every cog stops thinking of it's own safety, comfort and self interests and becomes non complacent, willing to lay it's life down for the good of the whole. Then freedom can rise again.

There are no more countries, nations, states, counties, cities or towns. There are no more humans, peoples or individuals, there are no more races, nationalities or cultures. There are no more rights, freedoms or choices. You have all become nothing more than cogs in the machine who's only goal is to propel the Beast, this monstrosity forward into the future to trample any resemblance of humanity that may take root and try to grow once again. If one cog breaks another will rise to take it's place, if one rebels it will be removed and replaced by another order follower, the machine is self sustaining and the only way to beat, break or destroy the machine is for every cog to rebel at the same time and says “NO MORE! WE WILL NOT SERVE YOU ANY LONGER!” This is the only way the machine can be destroyed, when every cog stops thinking of it's own safety, comfort and self interests and becomes non complacent, willing to lay it's life down for the good of the whole. Then freedom can rise again.

James Aka, a Mississauga resident, adores the city's architecture, from the sleek lines of its modern buildings to the historical charm of its landmarks. Passionate about urban design, James explores Mississauga's diverse architectural landscape with enthusiasm, finding beauty and inspiration in every structure. As an avid photographer, he captures the city's skyline from different angles, showcasing its dynamic evolution. James actively engages in discussions about urban planning and preservation, advocating for sustainable development while honoring the city's heritage. With a deep appreciation for the unique character of Mississauga's built environment, James celebrates its architectural diversity and contributes to shaping its future with his keen eye and passionate advocacy.

Most cities lived on the very edge of civilization. Everyone talked about towns and villages out in the middle of nowhere as if they were uncivilized, but she’d found people in those places pleasant, even-tempered, and comfortable with their quieter way of life. Not in cities. Cities balanced on the edge of sustainability, always one step from starvation. When you pressed so many people together, their cultures, ideas, and stenches rubbed off on one another. The result wasn’t civilization. It was contained chaos, pressurized, bottled up so it couldn’t escape. There was a tension to cities. You could breathe it, feel it in every step.

The Kentucky farmer and activist Wendell Berry wrote for The Atlantic in 1991, “The only sustainable city—and this, to me, is the indispensable ideal and goal—is a city in balance with its countryside,” one that would pay “all its ecological and human debts.

Suraj solar and allied industries, Wework galaxy, 43, Residency Road, Bangalore-560025. Mobile number : +91 808 850 7979 With the worldwide shift towards feasible energy sources, the sunlight based charger producing industry in Bangalore has seen critical development and advancement lately. As a conspicuous player in this market, SuneaseSolar has arisen as a main producer, offering state of the art advancements and answers for satisfy the rising need for environmentally friendly power arrangements. This article investigates the scene of solar panel manufacturers in Bangalore , digs into the vital elements and advances given by SuneaseSolar, and features the maintainability advantages of sunlight powered chargers. Moreover, it grandstands the upsides of picking SuneaseSolar for sunlight based charger arrangements, presents client tributes, and talks about future patterns and advancements molding the Bangalore sun powered charger market. 1. An Overview of solar panel manufacturers in Bangalore, also known as India's Silicon Valley, is also making a name for itself in the solar energy industry. The city's energetic tech culture and obligation to maintainability have made ready for a developing sun powered charger fabricating industry. Significance of Sun powered chargers in India's Energy Scene Sun powered chargers assume an essential part in India's shift towards sustainable power sources. With its plentiful daylight, India can possibly outfit sunlight based power for an enormous scope, decreasing reliance on non-renewable energy sources and moderating environmental change. 2. Outline of SuneaseSolar as a Main Maker Organization Foundation and History SuneaseSolar has arisen as an unmistakable player in Bangalore's sun powered charger fabricating scene. With an emphasis on development and quality, the organization has gained notoriety for conveying dependable and productive sunlight based arrangements. Scope of Sunlight powered charger Items Advertised SuneaseSolar offers a different scope of sunlight based charger items custom-made to meet different energy needs. From private roof frameworks to enormous scope business establishments, they take special care of a wide range of clients. 3. Key Highlights and Innovations Presented by SuneaseSolar High level Sunlight powered charger Plans and Materials SuneaseSolar values utilizing state of the art plans and materials to upgrade the proficiency and solidness of their sun powered chargers. By remaining on the ball, they guarantee clients get first class items that go the distance. Metrics for Efficiency and Performance When it comes to solar panels, efficiency is absolutely necessary. SuneaseSolar focuses on execution measurements to ensure ideal energy creation and cost reserve funds for their clients. With a sharp spotlight on result and dependability, they endeavor to expand the advantages of sun oriented power. 4. Maintainability and Ecological Effect of Sunlight based chargers Job of Sun powered Energy in Lessening Carbon Impression Sun powered energy assumes a urgent part in bringing down fossil fuel byproducts and battling environmental change. By bridling the force of the sun, sun powered chargers offer a perfect and manageable option in contrast to conventional energy sources, adding to a greener future. Reusing and Removal Practices for Sunlight powered chargers To address worries about the finish of-life pattern of sunlight powered chargers, SuneaseSolar carries out reusing and removal practices to limit natural effect. By advancing dependable waste administration, they guarantee that sun powered energy stays a genuinely economical answer for the long run. 5. Cost-Effectiveness and Return on Investment of SuneaseSolar's Solar Panel Solutions When it comes to solar panel manufacturers in Bangalore, SuneaseSolar shines brightly like a diamond.

Policymakers are becoming aware that eliminating poverty and protecting our common environment are inextricably interlinked, because the world’s poorest people are both victims and agents of environmental degradation. The poorest people are often forced to meet short-term survival needs at the cost of long-term sustainability. Desperate for croplands to feed their families, and for fuel, many clear forests or cultivate steep hillsides, where soil is rapidly eroded. Others migrate to the crowded shantytowns that surround most major cities in the developing world.

Policymakers are becoming aware that eliminating poverty and protecting our common environment are inextricably interlinked, because the world’s poorest people are both victims and agents of environmental degradation. The poorest people are often forced to meet short-term survival needs at the cost of long-term sustainability. Desperate for croplands to feed their families, and for fuel, many clear forests or cultivate steep hillsides, where soil is rapidly eroded. Others migrate to the crowded shantytowns that surround most major cities in the developing world.

Policymakers are becoming aware that eliminating poverty and protecting our common environment are inextricably interlinked, because the world’s poorest people are both victims and agents of environmental degradation. The poorest people are often forced to meet short-term survival needs at the cost of long-term sustainability. Desperate for croplands to feed their families, and for fuel, many clear forests or cultivate steep hillsides, where soil is rapidly eroded. Others migrate to the crowded shantytowns that surround most major cities in the developing world.

Come back to us (she wrote in closing). You will find us more interesting than you did before. There are a thousand dark wonders which I cannot commit to paper. We are a starburst in the history of our kind. And we could not have chosen a more perfect moment in the history of this great city for our little contrivance. And it is your doing, this splendid existence we sustain. Why did you leave us? Come home.

It didn’t come down to intelligence. Contrary to the stereotypes of the day, these people weren’t savages. Hell, the Aborigines were weaving fish traps and building complex weirs and rock walls to farm wild fish for over forty thousand years! That’s about twenty thousand years longer than Europeans. They weren’t stupid or simple. The Brewarrina fishing pools span over half a mile, with intricate rock formations taking into account tides and seasonal flooding. Archeologists think those fish farms could have sustained a population of around three thousand people—which is as large as most medieval cities in Europe. No, the Aborigines weren’t dumb. What the Aborigines lacked was writing, which allows precise knowledge to accumulate from one generation to another.

Charlie Chaplin gave us sheer laughter – laughter that will see us through to the next couple of centuries. He was one comedian who held humour in one hand and held your breath in the other. One of the greatest measured paroxysms of laughter I’ve ever burst into came from watching this entertainment symbol doing what he knew best. His CITY LIGHTS kills me as much as it resurrects me from the clutches of sustainable mirth.

The second stage of insurgency, which the CIA calls the incipient conflict stage, is marked by discrete acts of violence. Timothy McVeigh’s attack in Oklahoma City could be viewed as the very earliest attack, in some ways years before its time. The insurgents’ goal is to broadcast their mission to the world, build support, and provoke a government overreaction to their violence, so that more moderate citizens become radicalized and join the movement. The second stage is when the government becomes aware of the groups behind these attacks, but according to the CIA, the violence is often dismissed “as the work of bandits, criminals, or terrorists.” Timothy McVeigh seemed to many Americans a lone wolf actor. But McVeigh and his accomplice, Terry Nichols, were suspected members of the Michigan Militia. In 2012, the number of right-wing terrorist attacks and plots was fourteen; by August 2020, it was sixty-one, a historic high. The open insurgency stage, the final phase, according to the CIA’s report, is characterized by sustained violence as increasingly active extremists launch attacks that involve terrorism and guerrilla warfare, including assassinations and ambushes, as well as hit-and-run raids on police and military units. These groups also tend to use more sophisticated weapons, such as improvised explosive devices, and begin to attack vital infrastructure (such as hospitals, bridges, and schools), rather than just individuals. These attacks also involve a larger number of fighters, some of whom have combat experience. There is often evidence “of insurgent penetration and subversion of the military, police, and intelligence services.” If there is foreign support for the insurgents, this is where it becomes more apparent. In this stage, the extremists are trying to force the population to choose sides, in part by demonstrating to citizens that the government cannot keep them safe or provide basic necessities. The insurgents are trying to prove that they are the ones who should have political power; they are the ones who should rule. The goal is to incite a broader civil war, by denigrating the state and growing support for extreme measures. Where is the United States today? We are a factionalized country on the edge of anocracy that is quickly approaching the open insurgency stage, which means we are closer to civil war than any of us would like to believe.

The electronics effort faced even greater challenges. To launch that category, David Risher tapped a Dartmouth alum named Chris Payne who had previously worked on Amazon’s DVD store. Like Miller, Payne had to plead with suppliers—in this case, Asian consumer-electronics companies like Sony, Toshiba, and Samsung. He quickly hit a wall. The Japanese electronics giants viewed Internet sellers like Amazon as sketchy discounters. They also had big-box stores like Best Buy and Circuit City whispering in their ears and asking them to take a pass on Amazon. There were middlemen distributors, like Ingram Electronics, but they offered a limited selection. Bezos deployed Doerr to talk to Howard Stringer at Sony America, but he got nowhere. So Payne had to turn to the secondary distributors—jobbers that exist in an unsanctioned, though not illegal, gray market. Randy Miller, a retail finance director who came to Amazon from Eddie Bauer, equates it to buying from the trunk of someone’s car in a dark alley. “It was not a sustainable inventory model, but if you are desperate to have particular products on your site or in your store, you do what you need to do,” he says. Buying through these murky middlemen got Payne and his fledgling electronics team part of the way toward stocking Amazon’s virtual shelves. But Bezos was unimpressed with the selection and grumpily compared it to shopping in a Russian supermarket during the years of Communist rule. It would take Amazon years to generate enough sales to sway the big Asian brands. For now, the electronics store was sparely furnished. Bezos had asked to see $100 million in electronics sales for the 1999 holiday season; Payne and his crew got about two-thirds of the way there. Amazon officially announced the new toy and electronics stores that summer, and in September, the company held a press event at the Sheraton in midtown Manhattan to promote the new categories. Someone had the idea that the tables in the conference room at the Sheraton should have piles of merchandise representing all the new categories, to reinforce the idea of broad selection. Bezos loved it, but when he walked into the room the night before the event, he threw a tantrum: he didn’t think the piles were large enough. “Do you want to hand this business to our competitors?” he barked into his cell phone at his underlings. “This is pathetic!” Harrison Miller, Chris Payne, and their colleagues fanned out that night across Manhattan to various stores, splurging on random products and stuffing them in the trunks of taxicabs. Miller spent a thousand dollars alone at a Toys “R” Us in Herald Square. Payne maxed out his personal credit card and had to call his wife in Seattle to tell her not to use the card for a few days. The piles of products were eventually large enough to satisfy Bezos, but the episode was an early warning. To satisfy customers and their own demanding boss during the upcoming holiday, Amazon executives were going to have to substitute artifice and improvisation for truly comprehensive selection.

We’re all adolescents now,” writes Thomas Bergler. “When are we going to grow up?”17 Bergler explains that churches and parachurch organizations first began to provide youth-oriented programs — mainly to help at-risk kids in the cities (e.g., the YMCA). Then the “teenager” was invented as a unique demographic in society. As a result, the youth group was created, offering adolescent-friendly versions of church. “In the second stage, a new adulthood emerged that looked a lot like the old adolescence. Fewer and fewer people outgrew the adolescent Christian spiritualities they had learned in youth groups; instead, churches began to cater to them.” Eventually, churches became them.

But is there a greater, more sustaining joy that walking in a city?... Even the ugliness was important, the seediness, the homeless, the filth - it needed to be acknowledged, even to children, so they didn't grow into princes.

January 29 MORNING “The things which are not seen.” — 2 Corinthians 4:18 IN our Christian pilgrimage it is well, for the most part, to be looking forward. Forward lies the crown, and onward is the goal. Whether it be for hope, for joy, for consolation, or for the inspiring of our love, the future must, after all, be the grand object of the eye of faith. Looking into the future we see sin cast out, the body of sin and death destroyed, the soul made perfect, and fit to be a partaker of the inheritance of the saints in light. Looking further yet, the believer’s enlightened eye can see death’s river passed, the gloomy stream forded, and the hills of light attained on which standeth the celestial city; he seeth himself enter within the pearly gates, hailed as more than conqueror, crowned by the hand of Christ, embraced in the arms of Jesus, glorified with Him, and made to sit together with Him on His throne, even as He has overcome and has sat down with the Father on His throne. The thought of this future may well relieve the darkness of the past and the gloom of the present. The joys of heaven will surely compensate for the sorrows of earth. Hush, my fears! this world is but a narrow span, and thou shalt soon have passed it. Hush, hush, my doubts! death is but a narrow stream, and thou shalt soon have forded it. Time, how short — eternity, how long! Death, how brief — immortality, how endless! Methinks I even now eat of Eshcol’s clusters, and sip of the well which is within the gate. The road is so, so short! I shall soon be there. When the world my heart is rending     With its heaviest storm of care, My glad thoughts to heaven ascending,     Find a refuge from despair. Faith’s bright vision shall sustain me     Till life’s pilgrimage is past; Fears may vex and troubles pain me,     I shall reach my home at last.

Other than the external threat of asteroid and comet strikes (a common hazard throughout the solar system), all Earth’s natural hazards go hand in hand with its habitability. Indeed, Earth seems to be constructed almost perfectly to create calamities, with an outer shell thick enough to be rigid but thin enough to be breakable. Earthquakes, tsunamis, and extreme volcanic transformations are the price we pay for the life-sustaining gift of plate tectonics. Likewise, Earth’s atmosphere is primed to do damage by just the same qualities that make it so nurturing. Sun-animated, water-saturated, and seasonally shifting, our dynamic atmosphere maintains our comfortable climate. Its motions feed and water us, but can also swirl into violent storms that flood villages and splinter cities. Tornadoes, floods, blizzards, and climate shifts are collateral damage from life-enabling flows of energy, water, and chemical elements. All are also symptoms of Earth’s destructive/creative energy flows.*

Los Angeles—the dream-making capital of the world—serves as the backdrop for a number of the stories I recount. Some readers who cut their teeth in the urban centers of Europe or on the East Coast of America may prefer to dismiss what happens in Los Angeles as from a place apart, the aberrations of a migrant’s city within a migrant land. Such sentiments are understandable. Awash in the solar energy of a subtropical paradise, Los Angelinos engage life in the moment. The pace is fast, the music loud, and money is on display. Part of me, too, would prefer to dismiss such an existence as a mythmaker’s parody. But the place is real. In its immediacy and in its magnification of the familiar, Los Angeles creates its own reality and in so doing offers a “fast-forward” simulation of our collective future as a migrant culture. As Americans we must now decide whether such a future is of our choice, and whether it is sustainable. In the pages that follow, it is my goal to help inform that choice. Will we learn as a people to constructively channel the opportunities and individual enticements of the Fast New World toward an equitable social order, as Adam Smith had envisioned, or will the material demand for economic growth continue to erode the microcultures and intimate social bonds that are the hallmark of our humanity and the keys to health and personal happiness? Have the goals of America’s original social experiment been hijacked by its commercial success, threatening the delicate dance between individual desire and social responsibility, or will the nation in its migrant wisdom effectively apply its market and military dominance to remain a “beacon of hope,” enhancing the well-being of all the world’s peoples? This is a critical time in America, a time for careful thought and diligent action, for we have discovered in our commercial success that in an open society the real enemy is the self-interest that begins with a healthy appetite for life and mushrooms into manic excess during affluent times. Americans are again in the vanguard of human experience, and the world is watching. It is again a time for choosing.

So which is it to be, Benedict or Wilberforce? I think it needs to be both. Realistically, in the short term, most of our energy will need to be expended on preserving confidence in our own communities. As we saw in the last chapter, there is much work to be done in transforming our own communities in ways that will buttress and nurture what we believe. But while sustaining and nurturing these beliefs must be our short-term priority, our hearts, together with our heads, must remain orientated to the welfare of the city where we have been exiled. Clearly,

One buzzphrase that arose was 'sustainable development', which was used in two very different senses by opposing groups, because it left vague by what metric sustainability might be measured. Environmental groups meant by 'sustainability' a holistic approach by which life as we know it might be sustained. Scientists talked about 'sustainable cities' to mean cities that would not be destroyed by flooding in the wake of global warming. But to others, 'sustainable' meant a financial approach by which the oil industry as we know it might be sustained: sustainability was the minimum amount of environmental care that was affordable by those whose activities harmed the environment.

The city as the engine for social change and increasing well-being is one of the truly great triumphs of our amazing ability to form social groups and collectively take advantage of economies of scale.

the fantastic power and ultimate absurdity of unchecked exponential growth.

sublinear scaling and the associated economies of scale arising from optimizing network performance lead to bounded growth and the systematic slowing of the pace of life.

If you tell me the size of a mammal, I can use the scaling laws to tell you almost everything about the average values of its measurable characteristics: how much food it needs to eat each day, what its heart rate is, how long it will take to mature, the length and radius of its aorta, its life span, how many offspring it will have, and so on. Given the extraordinary complexity and diversity of life, this is pretty amazing.

Julian Huxley brought several other new words and concepts into biology, including replacing the much-maligned term race with the phrase ethnic group.

But that isolated coup was as nothing compared to the body of work sustained over years by George Leonidas Leslie (or Western George, as he was known) and his colleagues. This Ohio immigrant lived a remarkable double life. At one moment he was an independently wealthy man-about-town, known for his impeccable manners, his tailoring, his love of books, and his membership in several excellent clubs. At other moments he headed a highly sophisticated gang of bank robbers whose careful preparations—obtaining architect’s plans of the building under scrutiny, or constructing special burglars’ tools—helped pull off perhaps a hundred jobs like the robbery, in 1869, of the Ocean National Bank at Greenwich and Fulton, which netted them over threequarters of a million dollars. Beginning in 1875, Western George spent three years preparing for his master heist, a knockover of the Manhattan Savings Institution on Bleecker and Broadway, arrangements that included purchasing a duplicate of the Manhattan’s vault in order to ferret out its weak spots.

TOWARD A SCIENCE OF CITIES

Publicly traded companies die through acquisitions, mergers, and bankruptcies at the same rate regardless of how well established they are or what they actually do. The

It’s extremely difficult to kill a city! On

It behoves us always to remember that in physics it has taken great men to discover simple things. . . . How far even then mathematics will suffice to describe, and physics to explain, the fabric of the body, no man can foresee. It may be that all the laws of energy, and all the properties of matter, and all the chemistry of all the colloids are as powerless to explain the body as they are impotent to comprehend the soul. For my part, I think it is not so. Of how it is that the soul informs the body, physical science teaches me nothing; and that living matter influences and is influenced by mind is a mystery without a clue. Consciousness is not explained to my comprehension by all the nerve-paths and neurons of the physiologist; nor do I ask of physics how goodness shines in one man’s face, and evil betrays itself in another. But of the construction and growth and working of the body, as of all else that is of the earth earthy, physical science is, in my humble opinion, our only teacher and guide.

Ants brilliantly self-organized to evolve remarkably robust and hugely successful and sophisticated physical and social structures, but it took them millions of years to do so. Furthermore, they accomplished this more than 50 million years ago and have barely evolved beyond it since.

Yet despite appearances, the interstate system is in fact a quintessential fractal when viewed through the lens of the actual traffic flowing on it, rather than when viewed simply as a physical road network. The traffic flow is the very essence of the interstate and is the fundamental reason for its existence.

All socioeconomic activity in cities involves the interaction between people. Employment, wealth creation, innovation and ideas, the spread of infectious diseases, health care, crime, policing, education, entertainment, and indeed, all of the pursuits that characterize modern Homo sapiens and are emblematic of urban life are sustained and generated by the continual exchange of information, goods, and money between people. The job of the city is to facilitate and enhance this process by providing the appropriate infrastructure such as parks, restaurants, cafés, sports stadiums, cinemas, theaters, public squares, plazas, office buildings, and meeting halls to encourage and increase social connectivity.

Missionary kids are called. But they are called to God Himself. After that, it’s anyone’s guess. After that it could be to a small town in England, a large city in North America, a tenured professorship at a university, a foreign service position with the state department. Rarely does our call look the same as that of our parents. Our journey often begins through the faith and calling of our parents, rooted in the past but grown and sustained through our own decisions of faith.

Nearby, towers of bottled water were staged near the runway awaiting distribution. Sure, some bottled water is necessary after a natural disaster, but in general I think it’s one of the least sustainable methods of addressing a water crisis. Once that water was consumed, the bottles simply became mountains of litter covering the already trashed streets of the capital. Without enough bottled water to go around, many earthquake survivors resorted to drinking water from the street gutters. More than one million folks were being exposed to deadly waterborne diseases such as cholera and typhoid. Reusable water filters were what the Haitians needed most. That was exactly where I chose to direct Wine to Water’s response. We partnered with FilterPure, a nonprofit organization out of the Dominican Republic that builds water filters. The filters were ceramic, simple things made much like clay flowerpots. Before the firing process, the clay is mixed with sawdust and a small amount of fine-grain silver. The sawdust burns in the kiln, leaving tiny porous holes for the water to trickle through. The silver mixed throughout kills any bacteria making it through the tiny pores. These pot filters, sitting inside a simple five-gallon plastic bucket, are capable of filtering water for a family of eight to ten people for up to five years. Some folks from FilterPure picked me up at the airport in a truck loaded with filters. Together we started handing them out throughout the city, in refugee camps and at orphanages in the area.

We can devolve to develop smaller, or even rural, communities that are just as plugged in as living in the heart of a great metropolis.

Despite the obvious difficulties when it comes to social systems, social scientists have been very imaginative in devising analogous quantitative experiments to inspire and test hypotheses, and these have proven to give insight into social structure and dynamics. Many involve surveys and responses to various questionnaires and are subject to limitations that depend on the role of the experimental teams who have to interact with the subjects.

is a collective emergent agglomeration resulting from nonlinear social and organizational interactions

The system we have evolved critically relies on people continually wanting new cars and new cell phones, new widgets and gadgets, new clothes and new washing machines, new thrills, new entertainment, and pretty much new everything, even when they already have enough of “everything.

According again to Harvard’s Shorenstein Center, discussion of public policy accounted for just 10 percent of all campaign news coverage in the general election. Nearly all the rest was taken up by obsessive coverage of controversies such as email. Health care, taxes, trade, immigration, national security—all of it crammed into just 10 percent of the press coverage. The Shorenstein Center found that not a single one of my many detailed policy plans received more than a blip of press coverage. “If she had a policy agenda, it was not apparent in the news,” it concluded. “Her lengthy record of public service also received scant attention.” None of Trump’s scandals, from scamming students at Trump University, to stiffing small businesses in Atlantic City, to exploiting his foundation, to refusing to release his taxes as every presidential candidate since 1976 has done—and on and on—generated the kind of sustained, campaign-defining coverage that my emails did.

bring in the big bucks or perish.

A major shock at the wrong time can lead to their demise. Younger companies, which are buffered against this by an initial capital endowment, become particularly vulnerable once this initial infusion is expended if they are unable to turn a significant profit. This is sometimes referred to as the liability of adolescence.

After growing rapidly in their youth, almost all companies with sales over about $10 million end up floating on top of the ripples of the stock market.

can any of this be sustainable?

The proportionality constant is 21.6, meaning that there is approximately one establishment for about every 22 people in a city, regardless of the city size.

The point is that the overwhelming energy cost associated with food is not in the food itself (the 2,000 food calories a day per person) but in its production, transportation, distribution, and marketing through the supply chain from farms to stores to your house and ultimately to your mouth.

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

Furthermore, it is not at all clear that the “official” organizational charts of companies represents the actuality of what the real operational network structures are. Who is really communicating with whom, how often are they doing it, how much do they exchange, and so on? What is really needed is access to all of the company’s communication channels, such as the phone calls, the e-mails, the meetings, et cetera, quantified analogously to the cell phone data we used for helping to develop a science of cities.

lawyers’ offices. This scales superlinearly with an exponent close to the canonical 1.15, meaning that there are systematically more lawyers per capita in larger cities.

The term impedance matching can be a very useful metaphor for connoting important aspects of social interactions. For example, the smooth and efficient functioning of social networks, whether in a society, a company, a group activity, and especially in relationships such as marriages and friendships, requires good communication in which information is faithfully transmitted between groups and individuals. When information is dissipated or “reflected,” such as when one side is not listening, it cannot be faithfully or efficiently processed, inevitably leading to misinterpretation, a process analogous

So small changes in the ambient temperature over relatively short periods of time that are not sufficiently long for adaptive processes to develop can lead to huge ecological and climatological effects. Some of these may be positive, but many will be catastrophic. Regardless, however, of the sign of the effect, significant changes are upon us, and we desperately need to understand their origins and consequences and forge strategies for adaptation and mitigation. The crucial question is not whether these effects are anthropogenic in origin because they almost certainly are, but rather to what extent they can be minimized without leading to rapid discontinuous changes in our physical and economic environment and ultimately to the potential collapse of the global socioeconomic fabric. Hence my bewilderment at those in the general public including political and corporate leaders who reject the cautionary exhortations of scientists, environmentalists, and others, and why I am continually baffled by their lack of action. Yes, we should all delight in and promote the huge successes and fruits of the free market system and of the role of human ingenuity and innovation, but we should also recognize the critical roles of energy and entropy and together act strategically to find